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diff --git a/old/44655-h/44655-h.htm b/old/44655-h/44655-h.htm new file mode 100644 index 0000000..ef5b4a6 --- /dev/null +++ b/old/44655-h/44655-h.htm @@ -0,0 +1,33038 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <!--utf-8 adopted to render Greek and ligatures--> + <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> + <title> + The Project Gutenberg eBook of Christian Ecclesiastics, by Richard Baxter. + </title> + + <link rel="coverpage" href="images/cover.jpg" /> + + <style type="text/css"> + + p {margin-top: .5em; text-indent: 1em; + text-align: justify; margin-bottom: .5em; + line-height: 120%; } /* allow room for fn anchors */ + + h1 {text-align: center; font-weight: normal; + clear: both; line-height: 125%; + font-size: 200%; } + h2 {text-align: center; font-weight: normal; + clear: both; line-height: 100%; + font-size: 125%; } + h3 {text-align: justify; margin-left: 1em; text-indent: -1em; + font-weight: normal; clear: both; + line-height: 100%; font-size: 100%; } + + hr {width: 30%; margin-left: 35%; margin-right: 35%; + margin-top: 1.5em; margin-bottom: 2em; } + + body {margin-left: 10%; margin-right: 10%;font-size: 100%; } + + /* styles for ToC */ + table.toc {margin-left:auto; margin-right: auto; } + table.toc td.chap {vertical-align: top; text-align: right; } + table.toc td.titl {vertical-align: top; padding-left: 2em; padding-right: 2em; + margin-left: 1em; text-indent: -1em; } + table.toc td.sect {vertical-align: top; padding-left: 1em; padding-right: 2em; + margin-left: 1em; text-indent: -1em; } + table.toc td.page {vertical-align: bottom; text-align: right; } + + /* styles for Transcriber's Note */ + .tnote {background-color: #EEE; color: inherit; + margin: 5% 15%; padding: 0.5em 1em; + border: dotted 1px gray; font-size: small; } + .tnote p {text-indent: 0; text-align: left; margin-bottom: .25em; + margin-top: .25em; } + + /* style for page numbers */ + .pagenum {position: absolute; right: 2%; + font-size: small; text-align: right; } + + /* style for sidenotes */ + .sidenote, .sni { + text-indent: 0; text-align: left; + width: 10em; padding: .3em; + float: left; clear: left; + margin-top: 0.3em; margin-bottom: 0.3em; margin-right: 1em; + font-size: smaller; color: black; border: thin dotted gray; } + .sni {text-indent: -.5em; } + .hidev {visibility: hidden; } + + /* styles for footnotes; fnanchor styled to fit within line height */ + .footnote {margin-left: 2.5%; margin-right: 2.5%; + margin-top: 1em; margin-bottom: 1em; font-size: 95%; } + .fnanchor {vertical-align: 0.3em; font-size: small; + font-style: normal; text-decoration: none; } + + /* styles for poems */ + .poem {margin-left:5%; margin-right:10%; text-align: left; + margin-top: 0.5em; margin-bottom: 0.5em; font-size: 95%; } + .poem span.i2 {display: block; margin-left: 2em; padding-left: 2em; + text-indent: -2em; } + + /* misc styles */ + .nodent {text-indent: 0; } + .smcap {font-variant: small-caps; } + .subtitl {text-indent: 0; text-align: center; } + .small {font-size: 75%; } + .thtbrk {margin-top: 3em; } + .reader {text-align: left; font-variant: small-caps; font-size: 100%; + text-indent: 1em; margin-top: 2em; } + + /* style for sidenotes on handheld devices */ + @media handheld { + .sidenote, .sni {float: left; clear: none; font-weight: bold; } + } + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of A Christian Directory, by Baxter Richard + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org/license + + +Title: A Christian Directory + The Practical Works of Richard Baxter + +Author: Baxter Richard + +Release Date: January 13, 2014 [EBook #44655] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK A CHRISTIAN DIRECTORY *** + + + + +Produced by Colin Bell, Chris Pinfield, CCEL and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + + + +<h1><span class="small">PART III.</span><br /> + +CHRISTIAN ECCLESIASTICS.</h1> + +<p class="subtitl">OR,<br /><br /> + +DIRECTIONS TO PASTORS AND PEOPLE ABOUT SACRED DOCTRINE, WORSHIP, AND +DISCIPLINE, AND THEIR MUTUAL DUTIES. WITH THE SOLUTION OF A MULTITUDE +OF CHURCH CONTROVERSIES AND CASES OF CONSCIENCE.</p> + +<hr /> + +<h2>Table of Contents</h2> + +<table class="toc" summary="table of contents"> +<tr><td></td> + <td></td> + <td class="page">Page</td></tr> +<tr><td></td> + <td class="titl">To the reader.</td> + <td class="page"><a href="#Page_547">547</a></td></tr> +<tr><td class="chap">I.</td> + <td class="titl">Of the worship of God in general.</td> + <td class="page"><a href="#Page_547">547</a></td></tr> +<tr><td class="chap">II.</td> + <td class="titl">Directions about the manner of worship, to avoid all + corruptions, and false, unacceptable worshipping of God.</td> + <td class="page"><a href="#Page_553">553</a></td></tr> +<tr><td class="chap">III.</td> + <td class="titl">Directions about the christian covenant with God, + and baptism.</td> + <td class="page"><a href="#Page_559">559</a></td></tr> +<tr><td class="chap">IV.</td> + <td class="titl">Directions about the profession of our religion to others.</td> + <td class="page"><a href="#Page_562">562</a></td></tr> +<tr><td class="chap">V.</td> + <td class="titl">Directions about vows and particular covenants with God.</td> + <td class="page"><a href="#Page_564">564</a></td></tr> +<tr><td class="chap">VI.</td> + <td class="titl">Directions to the people concerning their internal and + private duty to their pastors, and the improvement of + their ministerial office and gifts.</td> + <td class="page"><a href="#Page_581">581</a></td></tr> +<tr><td class="chap">VII.</td> + <td class="titl">Directions for the discovery of the truth among contenders, + and the escape of heresy and deceit.</td> + <td class="page"><a href="#Page_590">590</a></td></tr> +<tr><td class="chap">VIII.</td> + <td class="titl">Directions for the union and communion of saints, and the + avoiding unpeaceableness and schism.</td> + <td class="page"><a href="#Page_595">595</a></td></tr> +<tr><td class="chap">IX.</td> + <td class="titl">How to behave ourselves in the public assemblies, and the + worship there performed, and after them.</td> + <td class="page"><a href="#Page_616">616</a></td></tr> +<tr><td class="chap">X.</td> + <td class="titl">Directions about our communion with holy souls departed, + and now with Christ.</td> + <td class="page"><a href="#Page_618">618</a></td></tr> +<tr><td class="chap">XI.</td> + <td class="titl">Directions about our communion with the holy angels.</td> + <td class="page"><a href="#Page_622">622</a></td></tr> +<tr><td></td> + <td class="sect">CASES OF CONSCIENCE, ABOUT MATTERS ECCLESIASTICAL.</td> + <td></td></tr> +<tr><td></td> + <td class="titl">To the Reader.</td> + <td class="page"><a href="#Page_626">626</a></td></tr> +<tr><td></td> + <td class="titl">Questions I to CLXXIV.</td> + <td class="page"><a href="#Page_626">626</a></td></tr> +</table> + +<hr /> + +<p><span class="pagenum"><a name="Page_547" id="Page_547">{547}</a></span></p> + +<h2 class="reader">Reader,</h2> + +<p class="nodent"><span class="smcap">That</span> +this part and the next are imperfect, and so much only is written +as I might, and not as I would, I need not excuse to thee if thou know +me, and where and when I live. But some of that which is wanting, if +thou desire, thou mayst find, 1. In my "Universal Concord." 2. In my +"Christian Concord." 3. In our "Agreement for Catechising," and my +"Reformed Pastor." 4. In the "Reformed Liturgy," offered to the +commissioned bishops at the Savoy. Farewell.</p> + +<hr /> + +<h2>CHAPTER I.<br /><br /> + +<span class="small">OF THE WORSHIP OF GOD IN GENERAL.</span></h2> + +<p class="nodent"><span class="smcap">That</span> +God is to be worshipped solemnly by man, is +confessed by all that acknowledge that there is a +God.<span +class="fnanchor"><a name="Ref_1" id="Ref_1" href="#Foot_1">[1]</a></span> +But about the matter and manner of his worship, +there are no small dissensions and contentions +in the world. I am not now attempting a reconciliation +of these contenders; the sickness of men's +minds and wills doth make that impossible to any but +God, which else were not only possible, but easy, +the terms of reconciliation being in themselves so +plain and obvious as they are. But it is directions +to those that are willing to worship God aright, +which I am now to give.</p> + +<p><i>Direct.</i> I. Understand what it is to worship God +aright, lest you offer him vanity and sin for worship. +The worshipping of God is the direct acknowledging +of his being and perfections to his honour. Indirectly +or consequentially he is acknowledged in +every obediential act by those that truly obey and +serve him; and this is indirectly and participatively +to worship him; and therefore all things are holy +to the holy, because they are holy in the use of all, +and Holiness to the Lord is, as it were, written upon +all that they possess or do (as they are holy): but +this is not the worship which we are here to speak +of; but that which is primarily and directly done to +glorify him by the acknowledgment of his excellencies. +Thus God is worshipped either inwardly +by the soul alone, or also outwardly by the body expressing +the worship of the soul. For that which +is done by the body alone, without the concurrence +of the heart, is not true worship, but a hypocritical +image or show of it, equivocally called worship.<span +class="fnanchor"><a name="Ref_2" id="Ref_2" href="#Foot_2">[2]</a></span> +The inward worship of the heart alone, I have spoken +of in the former part. The outward or expressive +worship, is simple or mixed: simple when we only +intend God's worship immediately in the action; and +this is found chiefly in praises and thanksgiving, +which therefore are the most pure and simple sort +of expressive worship. Mixed worship is that in +which we join some other intention, for our own +<span class="pagenum"><a name="Page_548" id="Page_548">{548}</a></span> +benefit in the action; as in prayer, where we worship +God by seeking to him for mercy; and in reverent +hearing or reading of his word, where we worship +him by a holy attendance upon his instructions and +commands; and in his sacraments, where we worship +him by receiving and acknowledging his benefits +to our souls; and in oblations, where we have respect +also to the use of the thing offered; and in +holy vows and oaths, in which we acknowledge him +our Lord and Judge. All these are acts of divine +worship, though mixed with other uses.</p> + +<p>It is not only worshipping God, when our acknowledgments +(by word or deed) are directed immediately +to himself; but also when we direct our speech +to others, if his praises be the subject of them, and +they are intended directly to his honour: such are +many of David's psalms of praise. But where God's +honour is not the thing directly intended, it is no +direct worshipping of God, though all the same +words be spoken as by others.</p> + +<p><i>Direct.</i> II. Understand the true ends and reasons +of our worshipping God; lest you be deceived by the +impious who take it to be all in vain. When they +have imagined some false reasons to themselves, +they judge it vain to worship God, because those +reasons of it are vain. And he that understandeth +not the true reasons why he should worship God, +will not truly worship him, but be profane in neglecting +it, or hypocritical in dissembling, and heartless +in performing it. The reasons then are such as +these.</p> + +<p>1. The first ariseth from the use of all the world, +and the nature of the rational creature in special. +The whole world is made and upheld to be expressive +and participative of the image and benefits of +God. God is most perfect and blessed in himself, +and needeth not the world to add to his felicity. +But he made it to please his blessed will, as a communicative +good, by communication and appearance; +that he might have creatures to know him, and to +be happy in his light; and those creatures might +have a fit representation or revelation of him that +they might know him. And man is specially endowed +with reason and utterance, that he might +know his Creator appearing in his works, and might +communicate this knowledge, and express that glory +of his Maker with his tongue, which the inferior +creatures express to him in their being.<span +class="fnanchor"><a name="Ref_3" id="Ref_3" href="#Foot_3">[3]</a></span> +So that if +God were not to be worshipped, the end of man's +faculties, and of all the creation, must be much frustrated. +Man's reason is given him that he may +know his Maker; his will, and affections, and executive +powers are given him, that he may freely love +him and obey him; and his tongue is given him +principally to acknowledge him and praise him: +whom should God's work be serviceable to, but to +him that made it?</p> + +<p>2. As it is the natural use, so it is the highest +honour of the creature to worship and honour his +Creator: is there a nobler or more excellent object +for our thoughts, affections, or expressions? And +nature, which desireth its own perfection, forbiddeth +us to choose a sordid, vile, dishonourable work, and +to neglect the highest and most honourable.</p> + +<p>3. The right worshipping of God doth powerfully +tend to make us in our measure like him, and so to +sanctify and raise the soul, and to heal it of its sinful +distempers and imperfections. What can make +us good so effectually as our knowledge, and love, +and communion with him that is the chiefest good? +Nay, what is goodness itself in the creature if this +be not? As nearness to the sun giveth light and +heat, so nearness to God is the way to make us wise +and good; for the contemplation of his perfections +is the means to make us like him. The worshippers +of God do not exercise their bare understandings +upon him in barren speculations; but they exercise +all their affections towards him, and all the faculties +of their souls, in the most practical and serious manner, +and therefore are likeliest to have the liveliest +impressions of God upon their hearts; and +hence it is that the true worshippers of God are +really the wisest and the best of men, when many +that at a distance are employed in mere speculations +about his works and him, remain almost as vain and +wicked as before, and professing themselves wise, +are (practically) fools, Rom. i. 21, 22.</p> + +<p>4. The right worshipping of God, by bringing the +heart into a cleansed, holy, and obedient frame, doth +prepare it to command the body, and make us upright +and regular in all the actions of our lives; for +the fruit will be like the tree; and as men are, so +will they do. He that honoureth not his God, is not +like well to honour his parents or his king: he that +is not moved to it by his regard to God, is never like +to be universally and constantly just and faithful +unto men. Experience telleth us that it is the truest +worshippers of God that are truest and most conscionable +in their dealings with their neighbours: +this windeth up the spring, and ordereth and +strengtheneth all the causes of a good conversation.</p> + +<p>5. The right worshipping of God is the highest +and most rational delight of man. Though to a sick, +corrupted soul it be unpleasant, as food to a sick +stomach, yet to a wise and holy soul there is nothing +so solidly and durably contentful. As it is God's +damning sentence on the wicked, to say, "Depart +from me," Matt. xxv. 41; vii. 23, so holy souls +would lose their joys, and take themselves to be undone, +if God should bid them, "Depart from me; +worship me, and love me, and praise me no more." +They would be weary of the world, were it not for +God in the world; and weary of their lives, if God +were not their life.</p> + +<p>6. The right worshipping of God prepareth us for +heaven, where we are to behold him, and love and +worship him for ever. God bringeth not unprepared +souls to heaven: this life is the time that is purposely +given us for our preparation; as the apprenticeship +is the time to learn your trades. Heaven is +a place of action and fruition, of perfect knowledge, +love, and praise: and the souls that will enjoy and +praise God there, must be disposed to it here; and +therefore they must be much employed in his +worship.</p> + +<p>7. And as it is in all these respects necessary as a +means, so God hath made it necessary by his command.<span +class="fnanchor"><a name="Ref_4" id="Ref_4" href="#Foot_4">[4]</a></span> +He hath made it our duty to worship him +constantly; and he knoweth the reason of his own +commands. "It is written, Thou shalt worship the +Lord thy God, and him only shalt thou serve," Matt. +iv. 10. If God should command us nothing, how is +he our Governor and our God? and if he command +us any thing, what should he command us more fitly +than to worship him? and he that will not obey him +in this, is not like to obey him well in any thing; +for there is nothing that he can with less show of +reason except against; seeing all the reason in the +world must confess, that worship is most due to God +from his own creatures.</p> + +<p>These reasons for the worship of God being undeniable, +the objections of the infidels and ungodly are +unreasonable: as, <i>Object.</i> 1. That our worship doth +no good to God; for he hath no need of it. <i>Answ.</i> +<span class="pagenum"><a name="Page_549" id="Page_549">{549}</a></span> +It pleaseth and honoureth him, as the making of the +world, and the happiness of man doth: doth it follow +that there must be no world, nor any man happy, +because God hath no need of it, or no addition of +felicity by it? It is sufficient that it is necessary +and good for us, and pleasing unto God.</p> + +<p><i>Object.</i> 2. Proud men are unlikest unto God; +and it is the proud that love to be honoured and +praised. <i>Answ.</i> Pride is the affecting of an undue +honour, or the undue affecting of that honour which +is due. Therefore it is that this affectation of +honour in the creature is a sin, because all honour +is due to God, and none to the creature but derivatively +and subserviently. For a subject to affect any +of the honour of his king, is disloyalty; and to affect +any of the honour of his fellow-subjects is injustice: +but God requireth nothing but what is absolutely his +due; and he hath commanded us, even towards men, +to give "fear and honour to whom they are due," +Rom. xiii. 7.</p> + +<p><i>Direct.</i> III. Labour for the truest knowledge of +the God whom you worship. Let it not be said of +you, as Christ said to the Samaritan woman, John +iv. 22, "Ye worship ye know not what;" nor as it +is said of the Athenians, whose altar was inscribed, +"To the unknown God," Acts xvii. 23. You must +know whom you worship; or else you cannot worship +him with the heart, nor worship him sincerely +and acceptably, though you were at never so great +labour and cost: God hath no "pleasure in the sacrifice +of fools," Eccles. v. 1, 4. Though no man +know him perfectly, you must know him truly. +And though God taketh not every man for a blasphemer, +and denier of his attributes, whom contentious, +peevish wranglers call so, because they consequentially +cross some espoused opinions of theirs; +yet real misunderstanding of God's nature and attributes +is dangerous, and tendeth to corrupt his worship +by the corrupting of the worshippers. For +such as you take God to be, such worship you will +offer him; for your worship is but the honourable +acknowledgment of his perfections; and mistakingly +to praise him for supposed imperfections, is to +dishonour him and dispraise him. If to know God +be your eternal life, it must needs be the life of all +your worship. Take heed therefore of ignorance +and error about God.</p> + +<p><i>Direct.</i> IV. Understand the office of Jesus Christ +as our great High Priest, by whose mediation alone +we must have access to God.<span +class="fnanchor"><a name="Ref_5" id="Ref_5" href="#Foot_5">[5]</a></span> +Whether there should +have been any priesthood for sacrifice or intercession +if there had been no sin, the Scripture telleth us not +expressly; but we have great reason to conjecture +there would have been none, because there would +not have been any reasons for the exercise of such +an office. But since the fall, not only the Scriptures, +but the practice of the whole world, doth tell us that +the sinful people are unmeet immediately thus to +come to God, but that they must come by the mediation +of the priest, as a sacrificer and intercessor. +So that either nature teacheth sinners the necessity +of some mediator, or the tradition of the church hath +dispersed the knowledge of it through the world: and +certainly no other priest but Christ can procure the +acceptance of a sinful people upon his own account; +nor be an effectual mediator for them to God, unless +in subserviency to an effectual mediator who can +procure us access and acceptance for his own sake. +For all other priests are sinners as well as the people, +and have as much need of a mediator for themselves. +1. See therefore that you never appear before God, +but as sinners, that have offended him, and have deserved +to be cast out of his favour for ever, and such +as are in absolute necessity of a mediator to procure +their access and acceptance with God: come not to God +without the sense of sin and misery. 2. See also that +you come as those that have a mediator in the presence +of God; even Jesus our High Priest who appeareth +before God continually to make intercession +for us: come therefore with holy boldness, and confidence, +and joy, having so sure and powerful a +Friend with God, the Beloved of the Father, whom he +heareth always.<span +class="fnanchor"><a name="Ref_6" id="Ref_6" href="#Foot_6">[6]</a></span></p> + +<p><i>Direct.</i> V. Look carefully to the state of thy soul, +that thou bring not an unholy heart to worship the +most holy God. Come not in the love of sin, nor in +the hatred of holiness; for otherwise thou hatest +God, and art hated of him, as bringing that before +him which he cannot but hate. And it is easy to +judge how unfit they are to worship God, that hate +him; and how unlike they are to be accepted by +him whom he hateth. Psal. v. 3-7, "My voice +shalt thou hear in the morning, O Lord: in the +morning will I direct my prayer unto thee, and will +look up: for thou art not a God that hath pleasure +in wickedness, neither shall evil dwell with thee. +The foolish shall not stand in thy sight; thou hatest +all the workers of iniquity.—Thou shalt destroy +them that speak leasing: the Lord will abhor the +bloody and deceitful man. But as for me, I will +come into thy house in the multitude of thy mercies, +and in thy fear will I worship towards thy holy +temple." Psal. lxvi. 18, "If I regard iniquity in my +heart, the Lord will not hear me." Psal. xv. 1, 2, +"Who shall abide in God's tabernacle, but he that +walketh uprightly and worketh righteousness?" +God will be sanctified in them that come nigh him, +Lev. x. 3; and are unsanctioned persons fit for this? +And can the unholy offer him holy worship? "The +carnal mind is enmity against God;" is it fit then to +serve and honour him? Rom. i. 7, 8. See 2 Cor. vi. +15-18. "Let him that nameth the name of Christ +depart from iniquity," 2 Tim. ii. 19. It is a purified, +peculiar, holy people that Christ hath redeemed to be +the worshippers of God, and as priests to "offer him +acceptable sacrifice," Tit. ii. 14; 1 Pet. ii. 5, 9. If +you will "receive the kingdom that cannot be moved, +you must have grace in your hearts to serve God +acceptably with reverence and godly fear; for our +God is a consuming fire," Heb. xii. 28, 29. I know +an ungodly person, as soon as he hath any repenting +thoughts, must express them in confession and prayer +to God. But as no prayers of an ungodly man are +profitable to him, but those which are acts of his +penitent return towards God; so no worship of God +hath a promise of divine acceptance, but that which +is performed by such as sincerely return to God +(and such are not ungodly). "The sacrifice of the +wicked is abomination to the Lord, but the prayer +of the upright is his delight," Prov. xv. 8. I know +the wicked must "seek the Lord while he may be +found, and call upon him while he is near;" but it +must be in "forsaking his way and thoughts, and +turning to the Lord," Isa. lv. 6, 7. Simon Magus +must first "repent of his wickedness," and then pray +that the thoughts of his heart may be forgiven him, +Acts viii. 22. O come not in thy unholy, carnal +state to worship God, unless it be as a penitent returner +to him, to lament first thy sin and misery, +that thou mayst be sanctified and reconciled, and fit +to worship him.</p> + +<p><i>Direct.</i> VI. Yet take it not as sufficient that thou +art in a state of sanctification, but also particularly +sanctify thyself to every particular address to God +<span class="pagenum"><a name="Page_550" id="Page_550">{550}</a></span> +in holy worship. Even the child of a king will not +go rudely in dirt and filthiness into his father's presence. +Who would not search his heart and life, +and cleanse his soul from his particular pollution, +by renewed repentance and purposes of reformation, +before he venture to speak to God? Particular sins +have made sad breaches between God and his children, +and made foul work in souls that the blood of Christ +had cleansed. Search therefore with fear, lest there +should be any reviving sin, or any hidden root of +bitterness, or any transgression which thou winkest +at or wilfully cherishest in thyself; that, if there +be such, thou mayst bewail and hate it, and not +come to God as if he had laid by his hatred of sin.</p> + +<p><i>Direct.</i> VII. Whenever thou comest to worship +God, labour to awaken thy soul to a reverent apprehension +of the presence, and greatness, and holiness +of his majesty, and to a serious apprehension of the +greatness and excellency of the holy work which +thou takest in hand. Remember with whom thou +hast to do, Heb. iv. 13. To speak to God, is another +kind of work than to speak to the greatest prince on +earth, yea, or the greatest angel in heaven. Be holy, +for the Lord your God is holy. To sanctify the name +of God, and come in holiness before him, is to apprehend +him as infinitely advanced above the whole +creation, and to come with hearts that are separated +from common things to him, and elevated above a +common frame. A common frame in worship +(such as we have about our common business) is +mere profaneness. If it be common it is unclean. +Look to your feet when you go to the house of God, +Eccl. v. 1. Put off the shoes of earthly, common, +unhallowed affections, whenever you tread on holy +ground, that is, when you are about holy work, and +when you draw near the holy God. In reverent +adoration say as Jacob, "How dreadful is this place! +this is none other but the house of God, and this is +the gate of heaven," Gen. xxviii. 17. See Isa. vi. 1, 3, 5.</p> + +<p><i>Direct.</i> VIII. In the worship of God, remember +your communion with the holy angels, and with all +the hosts of heaven.<span +class="fnanchor"><a name="Ref_7" id="Ref_7" href="#Foot_7">[7]</a></span> +You are the servants of the +same God, and though you are yet far below them, +you are doing that which tendeth towards their dignity; +for you must be equal with them. Your work +is partly of the same kind with theirs: it is the same +holy Majesty that you admire and praise, though +you see him yet but as in a glass. And the angels are +some of them present with you, and see you, though +you see not them: 1 Cor. xi. 10, you are commanded +to respect them in your behaviour in God's worship. +If the eye of faith were so far opened, as that in all +your worshipping of God, you saw the blessed companies +of angels, though not in the same place and +manner with you, yet in the same worship and in +communion with you, admiring, magnifying, extolling, +and praising the most glorious God, and the +glorified Redeemer, with flaming, fervent, holy +minds, it would sure do much to elevate your souls, +and raise you up to some imitation or resemblance +of them.<span +class="fnanchor"><a name="Ref_8" id="Ref_8" href="#Foot_8">[8]</a></span> +You find that in God's public worship, it +is a great help to the soul, in holy cheerfulness and +fervour, to join with a full assembly of holy, fervent, +cheerful worshippers: and that it is very difficult to +the best, to keep up life and fervent cheerfulness in +so small, or ignorant, or profane a company, as where +there is no considerable number to concur with us. Oh +then, what a raising help would it be, to praise God as +within the sight and hearing of the heavenly praises +of the angelical choir! You see how apt men are to be +conformed to the company that they are in. They that +are among dancers, or gamesters, or tipplers, or filthy +talkers, or scorners, or railers, are apt to do as the +company doth, or at least to be the more disposed to +it. And they that are among saints, in holy worship +or discourse, are apt to imitate them much more than +they would do in other company. And what likelier +way is there, to make you like angels in the worshipping +of God, than to do it as in the communion +of the angels? and by faith to see and hear them in +the concert? The angels disdain not to study our +studies, and to learn "by the church the manifold +wisdom of God," Eph. iii. 10; 1 Pet. i. 12. They +are not so far from us, nor so strange to us and our +affairs, as that we should imagine ourselves to be +out of their communion. Though we may not worship +them, Col. ii. 18, we must worship as with them.</p> + +<p><i>Direct.</i> IX. Take special care to the matter of +your worship, that it be such as is agreeable to the +will of God, to the holiness of his nature, and the +directions of his word; and such as hath a promise +of his acceptance. Offer him not the sacrifice of +fools, who know not that they do evil, and are adding +to their sins, while they think they are pleasing +him. Bring no false fire unto his altars: let your +zeal of God be according to knowledge. For no zeal +will make a corrupt, unlawful kind of worship, to be +acceptable unto God.<span +class="fnanchor"><a name="Ref_9" id="Ref_9" href="#Foot_9">[9]</a></span></p> + +<p><i>Direct.</i> X. See that you perform every part of +worship to the proper end to which it is appointed; +both as to the ultimate, remote, and nearest end. +The end is essential to these relative duties. If you +intend not the right end, you make another thing of +it: as the preaching of a sermon to edify the church, +or putting up a prayer to procure God's blessings, is +not the same thing as a stage-player's profane repeating +the same words in scorn of godliness, or an +hypocrite's using them for commodity or applause. +The ultimate end of all worship and all moral actions +is the same, even the pleasing and glorifying God, +1 Cor. x. 31; 2 Tim. ii. 4.<span +class="fnanchor"><a name="Ref_10" id="Ref_10" href="#Foot_10">[10]</a></span> +Besides which every +part of worship hath its proper, nearest end. These +must not only be distinctly known, but actually intended. +It is God in Christ that a holy worshipper +thirsteth after and seeketh for in every part of worship, +either to know more of God, and of his will, +and blessings; or to have some more communion +with him, or some further grace communicated from +him, to receive his pardoning, or cleansing, or quickening, +or confirming, or comforting, or exalting +grace; to be honoured or delighted in his holy service, +or to make known his grace and glory for the +good of others, and the honour of his name.<span +class="fnanchor"><a name="Ref_11" id="Ref_11" href="#Foot_11">[11]</a></span> +Here +it is that God proclaimeth his name, as Exod. xxxiv. +6. The ordinances of God's worship are like the +tree in which Zaccheus climbed up (being of himself +too low) to have a sight of Christ. Here we +come to learn the will of God for our salvation; and +must enter the assembly with such resolutions as +Cornelius and his company met, Acts x. 33, "We +are all here met to hear all things commanded thee +of God:" and as Acts ii. 37, and Acts xvi. 30, to +learn what we must do to be saved. Hither we +come for that holy light, which may show us our +sin, and show us the grace which we have received, +and show us the unspeakable love of God, till we +are humbled for sin, and lifted up by faith in Christ, +and can with Thomas, as it were, put our fingers into +<span class="pagenum"><a name="Page_551" id="Page_551">{551}</a></span> +his wounds, and say in assurance, "My Lord and +my God:" and as Psal. xlviii. 14, "This God is our +God for ever and ever: he will be our guide even +unto death." Here we do as it were with Mary sit +at the feet of Jesus, to hear his word, Luke x. 39, +that fire from heaven may come down upon our +hearts, and we may say, "Did not our hearts burn +within us while he spake to us, and while he opened +to us the Scriptures?" Luke xxiv. 32. Here we cry +to him as the blind man, Mark x. 51, "Lord, that I +may receive my sight." We cry here to the watchmen, +Cant. iii. 3, "Saw ye him whom my soul +loveth." Here we are in his "banqueting house," +under the "banner of his love," Cant. ii. 4. We +have here the sealing and quickenings of his Spirit, +the mortification of our sin, the increase of grace, +and a prospect into eternal life, and a foresight of +the endless happiness there. See then that you +come to the worship of God with these intentions +and expectations; that if God or conscience call to +you, (as God did sometime to Elias,) "What dost thou +here?" you may truly answer, I came to seek the +Lord my God, and to learn his will that I might do +it. And that your sweet delights may make you +say, Psal. lxxxiv. 4, "Blessed are they that dwell in +thy house, they will be still praising thee." If thou +come to the worship of God in mere custom, or to +make thy carnal heart believe that God will forgive +thee because thou so far servest him, or to +quiet thy conscience with the doing of a formal +task of duty, or to be seen of men, or that thou +mayst not be thought ungodly, if these be thy ends, +thou wilt speed accordingly. A holy soul cannot +live upon the air of man's applause, nor upon the +shell of ordinances, without God who is the kernel +and the life of all: it is the love of God that brings +them thither, and it is love that they are exercising +there, and the end of love, even the nearer approach +of the soul to God, which they desire and intend. +Be sure then that these be the true and real intentions +of thy heart.</p> + +<div class="sidenote">How to know that we have the right ends in worship.</div> + +<p><i>Quest.</i> But how shall I know whether +indeed it be God himself that I +am seeking, and that I perform his +worship to the appointed ends?</p> + +<p><i>Answ.</i> In so great a business it is a shame to be +unacquainted with your intentions. If you take +heed what you do, and look after your hearts, you +may know what you come for, and what is your +business there. But more particularly, you may discern +it by these marks: 1. He that hath right ends, +and seeketh God, will labour to suit all his duties to +those ends, and will like that best which is best +suited to them; he will strive so to preach, and +hear, and pray, not as tends most to preferment or +applause, but as tendeth most to please and honour +God, and to attain his grace; and he will love that +sermon or that prayer best, that is best fitted to +bring up his soul to God, and not that which tickleth +a carnal ear. Mark what you fit the means to, and +you may perceive what is your end. 2. If it be God +himself that you seek after in his worship, you will +not be satisfied without God: it is not the doing of +the task that will satisfy you, nor yet the greatest +praise of men, no not of the most godly men; but so +far as you have attained your end, in the cleansing, +or quickening, or strengthening of the soul, or getting +somewhat nearer God, or pleasing or honouring +him, so far only you will be contented. 3. If God +be your end, you will be faithful in the use of that +more private and spiritual worship, where God is to +be found, though no human applause be there to be +attained. 4. And you will love still the same substantial, +necessary truth and duty, which is to your +souls as bread and drink is to your bodies; when +those that have carnal ends will be looking after variety +and change, and will be weary of the necessary +bread of life. By observing these things you may +discern what are your ends in worship.</p> + +<p>And here I must not let go this necessary direction, +till I have driven on the reader with some more importunity +to the serious practice of it. It is lamentable +to see, how many turn the worship of God into +vile hypocrisy, and dead formality; and offer God a +carrion for a sacrifice; and yet their consciences are +so far from checking them for this heinous sin, that +they are much pleased and quieted by it, as if they +had deserved well of God, and proved themselves +very godly people, and by this sin had made him +amends for the common sins of their lives. Is it +God himself, and his sanctifying grace, that those +men seek after in his worship, who hate his grace +and scorn sanctification, and can leave God to be +enjoyed by others, if they may but enjoy their fleshly +pleasures, and riches, and honours in the world? +Even the haters of God and holiness are so blinded, +as to persuade themselves that in his worship they +are truly seeking that God and holiness which they +hate. And oh what a deal of pains is many a formal +hypocrite at to little purpose; in spending many +hours in outside, heartless, lifeless worship, while +they never thirsted after God, nor after a holy conformity +to him, communion with him, or fruition of +him, in all their lives!<span +class="fnanchor"><a name="Ref_12" id="Ref_12" href="#Foot_12">[12]</a></span> +Oh what a deal of labour do +these Pharisees lose in bodily exercise which profiteth +nothing, for want of a right end in all that +they do! because it is not God that they seek: when +"godliness is profitable to all things," 1 Tim. iv. 8. +And what is godliness but the soul's devotedness to +God, and seeking after him? We have much ado +to bring some men from their diversions to God's +outward worship; but oh how much harder is it to +bring the soul unfeignedly to seek God in that worship +where the body is present! When David in +the wilderness was driven from the sanctuary, he +crieth out in the bitterness of his soul, "As the +hart panteth after the water brooks, so panteth my +soul after thee, O God: my soul thirsteth for God, for +the living God: when shall I come and appear before +God? My tears have been my meat day and +night, while they continually say unto me, Where is +thy God?" You see here that it was God himself +that David thirsted after in his worship. Alas! +what is all the outward pomp of worship, if God be +not the end and life of all? Without him how vain +a thing would the words of prayer, and preaching, +and the administration of the sacraments be! It is +not the dead letter, but the quickening Spirit that +maketh the dead in sin to live; that convinceth or +comforteth the soul; or maketh the worshipper holy +or happy. Nay, it is some aggravation of your +misery, to be destitute of true communion with God, +while you seem to worship him; and to be far from +him in the heart, while you draw so near him with +the lips; to boast of the temple of the Lord, and be +forsaken by the Lord of the temple! That Capernaum +shall be cast down to hell, that is but thus lifted +up to heaven; and it will be easier for Sodom in the +day of judgment, than for such as had the public ordinances +without God. David left the ark with +Absalom at Jerusalem; but God was not with Absalom +but with David.<span +class="fnanchor"><a name="Ref_13" id="Ref_13" href="#Foot_13">[13]</a></span> +No marvel if such hypocrites +grudge at all that is costly in God's service; even +the necessary maintenance of the ministers; for if +<span class="pagenum"><a name="Page_552" id="Page_552">{552}</a></span> +they have only the shell of ordinances without God, +it will scarce requite them for their cost. No marvel +if they think all their pains too much, when they +take up with the chaff which is scarcely worth their +pains. No wonder if they find small pleasure in +God's service; for what pleasure is there in the +husks or chaff, or in a deaf nut? No wonder if they +grow no better, no holier or stronger by it; for what +strength will chaff and shadows breed? No marvel +if they are quickly weary, and if a little of such religion +seem enough, when the life, and spirits, and +strength, and sweetness is neglected. O sinners, +remember, that God desireth not yours but you, and +all your wealth and service is as nothing to him, if +he have not yourselves (when yet you are so little +worth the having). Nay, how earnestly doth he sue +to have you! how dearly hath he bought you! he +may challenge you as his own. Answer this kindness +of God aright; let no ordinance nor any common +mercy satisfy you, if you have not God himself. +And to encourage you let me further tell you,</p> + +<p>1. If it be God himself that thou seekest in his worship +(sincerely) thou shalt find him: because thou +hast chosen the better part, it shall not be taken +from thee.<span +class="fnanchor"><a name="Ref_14" id="Ref_14" href="#Foot_14">[14]</a></span> +Because thou hungerest and thirstest +after him thou shalt be satisfied. What joyful news +is this to the thirsty soul! 2. Thou art more welcome +to God with these high desires; this holy ambition +and aspiring of love is only acceptable to him. +If all ordinances be nothing to thee without God, he +will see that thou understandest the true use of +ordinances, and put down thy name among his +lovers, whom he cannot despise. He loveth not to +see men debase their souls, to feed on husks and +chaff with hypocrites, any more than to feed on filth +and dirt, with sensualists and worldlings. As he accepted +Solomon's prayer because he asked not for +little things, but for great,<span +class="fnanchor"><a name="Ref_15" id="Ref_15" href="#Foot_15">[15]</a></span> +so he is very much pleased +with the soul, that is unsatisfied with all the world, +and can be content with nothing lower or worse than +God himself. 3. Nay, because thou seekest God +himself, thou shalt have all things with him that are +worth the having, Matt. vi. 33; Rom. viii. 28. When +hypocrites have but the carcass and shadow, it is +thou that shalt have the substantial food and joy. +As they that were with Paul when he was converted, +did hear the voice but saw no man, Acts ix. 7; +so others shall hear the sound of the word, and the +name of God, but it is thou that shalt see him by +faith that is invisible, and feel the power and efficacy +of all. Thou shalt hear God speak to thee, +when he that sitteth in the same seat with thee, +shall hear no more than the voice of man. It is he +that seeketh after God in his ordinances, that is religious +in good sadness, and is employed in a work, +that is worthy of an immortal, rational soul. The +delights of ordinances as they are performed by man, +will savour of his imperfections, and taste of the instrument, +and have a bitterness often mixed with the +sweet; when the delight that cometh from God himself +will be more pure. Ordinances are uncertain: +you may have them to-day, and lose them to-morrow! +when God is everlasting, and everlastingly to +be enjoyed. O therefore take not up short of God, +in any of his worship, but before you set upon it, +call up your souls to mind the end, and tell them +what you are going to do, that you miss not of the +end for want of seeking it. The devil will give hypocritical +worldlings leave to play them with the +most excellent ordinances, if he can but keep God +out of sight, even as you will let your children play +them with a box of gold, as long as it is shut, and +they see not what is within.</p> + +<p><i>Direct.</i> XI. Be laborious with your hearts in all +God's worship to keep them employed on their duty; +and be watchful over them, lest they slug or wander.<span +class="fnanchor"><a name="Ref_16" id="Ref_16" href="#Foot_16">[16]</a></span> +Remember that it is heart work that you are principally +about. And therefore see that your hearts be +all the while at work. Take yourselves as idle when +your hearts are idle. And if you take not pains with +them, how little pains will they take in duty! If you +watch them not, how quickly will they lie down, +and forget what they are doing, and fall asleep when +you are in treaty with God! How easily will they +turn aside, and be thinking of impertinent vanities! +Watch therefore unto prayer and every duty, 1 Pet. +iv. 7; 2 Tim. iv. 5.</p> + +<p><i>Direct.</i> XII. Look up to heaven as that which all +your duties tend to, that from thence you may fetch +your encouraging motives. Do all as a means to life +eternal; separate no duty from its reward and end. +As the traveller remembereth whither he is going +all the way, and a desired end doth make the foulest +steps seem tolerable; so think in every prayer you +put up, and in every duty, that it is all for heaven.</p> + +<p><i>Direct.</i> XIII. Depend upon the Spirit of God for +help. You cannot seek God spiritually and acceptably +without him. Think not that you are sufficient +to worship God aright without his help. Where +this is despised or neglected, you see what lamentable +work is made by blind, corrupted nature in +God's service. Sensual wretches that have not the +Spirit, are fitter for any thing than to worship God.<span +class="fnanchor"><a name="Ref_17" id="Ref_17" href="#Foot_17">[17]</a></span> +"If he that hath not the Spirit of Christ be none of +his," Rom. viii. 9, then he that pretends to worship +God without the Spirit of Christ, can ill think to be +heard for the sake of Christ.</p> + +<p><i>Direct.</i> XIV. Look also to your tongues and the +deportment of your bodies, that the whole man may +worship God in holiness as he requireth. Pretend +not your good meanings, nor the spirituality of your +worship, to excuse you from worshipping also with +your bodies. Your hearts must be first looked to; +but your words and bodies must be next looked to; +and if you regard not these, it is hardly credible that +you regard your hearts. 1. Your words and gestures +are the due expression of your hearts; and the +heart will desire to express itself as it is. Many +would express their hearts to be better than they +are; and therefore good expressions are oft to be +suspected. But few would express their hearts as +worse than they are; and therefore bad appearances +do seldom lie. 2. Your words and actions are needful +to the due honouring of God. As evil words and +actions do dishonour him, and the unseemly, disorderly +performance of his service, is very injurious +to such holy things; so your meet and comely words +and gestures are the external beauty of the worship +which you perform; and God should be served with +the best. 3. Your words and gestures reflect much +on your own hearts. As acts tend to the increase of +the habits; so the external expressions tend to increase +the internal affections, whether they be good +or evil. 4. Your words and gestures must be regarded +for the good of others, who see not your hearts, +but by these expressions. And where many have +communion in worshipping God, such acts of communion +are of great regard.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_1" id="Foot_1" href="#Ref_1">[1]</a> +Qui totos dies precabantur et immolabant, ut sui liberi +sibi superstites essent, superstitiosi sunt appellati, quod nomen +patuit postea latius. Qui autem omnia, quæ ad cultum Deorum +pertinerent, diligenter retractarent, et tanquam relegerent, sunt +dicti religiosi, ex relegendo; ut elegantes ex eligendo, a diligendo +diligentes, ex intelligendo intelligentes. Superstitiosi et religiosi, +alterum vitii nomen, alterum laudis. Cicer. Nat. Deor. lib. ii. pag. +73, 74.</p> + +<p class="nodent"><a name="Foot_2" id="Foot_2" href="#Ref_2">[2]</a> +If they that serve their God with mere words, and +ceremony, and mimical actions, were so served themselves, they might +be silenced with Aristippus's defence of his gallantry and sumptuous +fare, Si vituperandum, ait, hoc esset, in celebritatibus deorum +profecto non fieret. Laert. in Aristip. So Plato allowed drunkenness +only in the feasts of Bacchus.</p> + +<p class="nodent"><a name="Foot_3" id="Foot_3" href="#Ref_3">[3]</a> +Read Mr. Herbert's Poem called "Providence."</p> + +<p class="nodent"><a name="Foot_4" id="Foot_4" href="#Ref_4">[4]</a> +Psal. xlv. 11; lxvi. 4; lxxxvi. 9; xcv. 6; xcix. 5.</p> + +<p class="nodent"><a name="Foot_5" id="Foot_5" href="#Ref_5">[5]</a> +Heb. viii. 3.</p> + +<p class="nodent"><a name="Foot_6" id="Foot_6" href="#Ref_6">[6]</a> +Heb. vii. 27, 28; ix. 26, 28; x. 19-22, 13, 24; vi. 20; +vii. 25, 26; Matt. xvii. 5; John xi. 42.</p> + +<p class="nodent"><a name="Foot_7" id="Foot_7" href="#Ref_7">[7]</a> +Luke xx. 36; see Eccl. v. 5; Psal. cxxxviii. 1; Isa. vi. +2.</p> + +<p class="nodent"><a name="Foot_8" id="Foot_8" href="#Ref_8">[8]</a> +See Mr. Ambrose's book of Communion with Angels; and +Zanchy on the same subject: and Mr. Lawrence's and Dr. Hammond's +Annotat. on 1 Cor. xii.</p> + +<p class="nodent"><a name="Foot_9" id="Foot_9" href="#Ref_9">[9]</a> +Adulterium est, impium est, sacrilegium est, quodcunque +humano furore instituitur, ut dispositio Divina violetur. Cyprian. +Eccl. v. 1, 2; Lev. x. 1-3; Rom. x. 2, 3.</p> + +<p class="nodent"><a name="Foot_10" id="Foot_10" href="#Ref_10">[10]</a> +1 Thess. ii. 4; Col. i. 10; John viii. 29; 1 Cor. vii. +32; Heb. xi. 6; 1 John iii. 22.</p> + +<p class="nodent"><a name="Foot_11" id="Foot_11" href="#Ref_11">[11]</a> +Psal. xlii.; lxxxiv.</p> + +<p class="nodent"><a name="Foot_12" id="Foot_12" href="#Ref_12">[12]</a> +2 Tim. iii. 5; 1 Tim. iv. 7.</p> + +<p class="nodent"><a name="Foot_13" id="Foot_13" href="#Ref_13">[13]</a> +Isa. xxix. 13; Matt. xv. 8; xi. 23, 24; 2 Sam. xv. 25, +28, 29.</p> + +<p class="nodent"><a name="Foot_14" id="Foot_14" href="#Ref_14">[14]</a> +Luke x. 42.</p> + +<p class="nodent"><a name="Foot_15" id="Foot_15" href="#Ref_15">[15]</a> +2 Chron. i. 10-12.</p> + +<p class="nodent"><a name="Foot_16" id="Foot_16" href="#Ref_16">[16]</a> +Eph. vi. 18; Luke xxi. 36; Rev. iii. 3; Col. iv. 2; +Matt. xiii. 33-37.</p> + +<p class="nodent"><a name="Foot_17" id="Foot_17" href="#Ref_17">[17]</a> +Jude 19.</p> + +</div> + +<hr /> + +<p><span class="pagenum"><a name="Page_553" id="Page_553">{553}</a></span></p> + +<h2>CHAPTER II.<br /><br /> + +<span class="small">DIRECTIONS ABOUT THE MANNER OF WORSHIP, TO AVOID ALL CORRUPTIONS, AND +FALSE, UNACCEPTABLE WORSHIPPING OF GOD.</span></h2> + +<p class="nodent"><span class="smcap">The</span> +lamentable contentions that have arisen about +the manner of God's worship, and the cruelty, and +blood, and divisions, and uncharitable revilings +which have thence followed, and also the necessary +regard that every christian must have to worship +God according to his will, do make it needful that I +give you some directions in this case.</p> + +<p><i>Direct.</i> I. Be sure that you seriously and faithfully +practise that inward worship of God, in which the +life of religion doth consist: as to love him above +all, to fear him, believe him, trust him, delight in +him, be zealous for him; and that your hearts be +sanctified unto God, and set upon heaven and holiness: +for this will be an unspeakable help to set you +right in most controversies about the worshipping of +God.<span +class="fnanchor"><a name="Ref_18" id="Ref_18" href="#Foot_18">[18]</a></span> +Nothing hath so much filled the church with +contentions, and divisions, and cruelties about God's +worship, as the agitating of these controversies by +unholy, unexperienced persons: when men that +hate a holy life, and holy persons, and the holiness +of God himself, must be they that dispute what +manner of worship must be offered to God by themselves +and others, and when the controversies about +God's service are fallen into the hands of those that +hate all serious serving of him, you may easily +know what work they will make of it. As if sick +men were to determine or dispute what meat and +drink themselves and all other men must live upon, +and none must eat but by their prescripts, most +healthful men would think it hard to live in such a +country. As men are within, so will they incline to +worship God without. Outward worship is but the +expression of inward worship; he that hath a heart +replenished with the love and fear of God, will be +apt to express it by such manner of worship, as doth +most lively and seriously express the love and fear +of God. If the heart be a stranger or an enemy to +God, no marvel if such worship him accordingly. O +could we but help all contenders about worship to +the inward light, and life, and love, and experience +of holy, serious christians, they would find enough +in themselves, and their experiences, to decide +abundance of controversies of this kind (though +still there will be some, that require also other helps +to decide them.) It is very observable in all times +of the church, how in controversies about God's +worship, the generality of the godly, serious people, +and the generality of the ungodly and ludicrous +worshippers, are ordinarily of differing judgments! +and what a stroke the temper of the soul hath in the +determination of such cases!</p> + +<p><i>Direct.</i> II. Be serious and diligent also in all those +parts of the outward worship of God that all sober +christians are agreed in. For if you be negligent +and false in so much as you confess, your judgment +about the controverted part is not much to be regarded. +God is not so likely to direct profane ones +and false-hearted hypocrites, and bless them with a +sound judgment in holy things, (where their lives +show that their practical judgments are corrupt,) as +the sincere that obey him in that which he revealeth +to them. We are all agreed that God's word must +be your daily meditation and delight, Psal. i. 2; +and that you should "speak of it lying down and +rising up, at home and abroad," Deut. vi. 6-8; +and that we must be constant, fervent, and importunate +in prayer, both in public and private, 1 Thess. +v. 17; Luke xviii. 1; James v. 16. Do you perform +this much faithfully or not? If you do, you may the +more confidently expect that God should further reveal +his will to you, and resolve your doubts, and +guide you in the way that is pleasing to him. But +if you omit the duty that all are agreed on, and be +unfaithful and negligent in what you know, how unmeet +are you to dispute about the controverted circumstances +of duty! To what purpose is it that +you meddle in such controversies? Do you do it +wilfully to condemn yourselves before God, and +shame yourselves before men, by declaring the hypocrisy +which aggravateth your ungodliness? What +a loathsome and pitiful thing is it, to hear a man +bitterly reproach those who differ from him in some +circumstances of worship, when he himself never +seriously worshipped God at all! when he meditateth +not on the word of God, and instead of delighting +in it, maketh light of it, as if it little +concerned him; and is acquainted with no other +prayer than a little customary lip-service! Is such +an ungodly neglecter of all the serious worship of +God, a fit person to fill the world with quarrels about +the manner of his worship?</p> + +<p><i>Direct.</i> III. Differ not in God's worship from the +common sense of the most faithful, godly christians, +without great suspicion of your own understandings, +and a most diligent trial of the case. For if in such +practical cases the common sense of the faithful be +against you, it is to be suspected that the teaching +of God's Spirit is against you; for the Spirit of God +doth principally teach his servants in the matter of +worship and obedience.</p> + +<div class="sidenote">The disadvantages of ungodly men in judging of +holy worship.</div> + +<p>There are several errors that I am here warning +you to avoid: 1. The error of them that rather +incline to the judgment of the ungodly multitude, +who never knew what it was to worship God in +spirit and truth. Consider the great +disadvantages of these men to judge +aright in such a case. (1.) They +must judge them without that teaching of the Spirit, +by which things spiritual are to be discerned, 1 Cor. +ii. 13, 15. He that is blind in sin must judge of the +mysteries of godliness. (2.) They must judge quite +contrary to their natures and inclinations, or against +the diseased habits of their wills: and if you call a +drunkard to judge of the evil of drunkenness, or a +whoremonger to judge of the evil of fornication, or a +covetous, or a proud, or a passionate man to judge +of their several sins, how partial will they be! And +so will an ungodly man be in judging of the duties +of godliness. You set him to judge of that which he +hateth. 3. You set him to judge of that which he +is unacquainted with: it is like he never thoroughly +studied it; but it is certain he never seriously tried +it, nor hath the experience of those, that have +long made it a great part of the business of their +lives. And would you not sooner take a man's judgment +in physic, that hath made it the study and +practice of his life, than a sick man's that speaketh +against that which he never studied or practised, +merely because his own stomach is against it? Or +will you not sooner take the judgment of an ancient +pilot about navigation, than one's that was never at +sea? The difference is as great in this present case.</p> + +<p>2. And I speak this also to warn you of another +error, that you prefer not the judgment of a sect or +party, or some few godly people, against the common +sense of the generality of the faithful; for the Spirit +of God is likelier to have forsaken a small part +of godly people, than the generality, in such particular +<span class="pagenum"><a name="Page_554" id="Page_554">{554}</a></span> +opinions, which even good men may be forsaken +in: or if it be in greater things, it is more unreasonable +and more uncharitable for me to suspect that +most that seem godly are hypocrites and forsaken of +God, than that a party or some few are so.</p> + +<p><i>Direct.</i> IV. Yet do not absolutely give up yourselves +to the judgment of any in the worshipping of +God, but only use the advice of men in a due subordination +to the will of God, and the teaching of +Jesus Christ. Otherwise you will set man in the +place of God, and will reject Christ in his prophetical +office, as much as using co-ordinate mediators +is a rejecting him in his priestly office. None must +be called master, but in subordination to Christ, because +he is our Master, Matt. xxiii. 8-10.</p> + +<p><i>Direct.</i> V. Condemn not all that in others, which +you dare not do yourselves; and practise not all that +yourselves, which you dare not condemn in others.<span +class="fnanchor"><a name="Ref_19" id="Ref_19" href="#Foot_19">[19]</a></span> +For you are more capable of judging in your own +cases, and bound to do it with more exactness and +diligent inquiry, than in the case of others. Ofttimes +a rational doubt may necessitate you to suspend +your practice, as your belief or judgment is suspended; +when yet it will not allow you to condemn +another whose judgment and practice hath no such +suspension. Only you may doubt whether he be in +the right, as you doubt as to yourself. And yet you +may not therefore venture to do all that you dare not +condemn in him; for then you must wilfully commit +all the sins in the world, which your weakness shall +make a doubt or controversy of.</p> + +<p><i>Direct.</i> VI. Offer God no worship that is clearly +contrary to his nature and perfections, but such as is +suited to him as he is revealed to you in his word. +Thus Christ teacheth us, to worship God as he is: +and thus God often calleth for holy worship, because +he is holy.<span +class="fnanchor"><a name="Ref_20" id="Ref_20" href="#Foot_20">[20]</a></span> +1. "God is a Spirit: therefore they +that worship him, must worship him in spirit and in +truth;" (which Christ opposeth to mere external +ceremony or shadows;) "for the Father seeketh +such to worship him," John iv. 23, 24. 2. God is incomprehensible, +and infinitely distant from us: +therefore worship him with admiration, and make +not either visible or mental images of him, nor debase +him by undue resemblance of him to any of his +creatures.<span +class="fnanchor"><a name="Ref_21" id="Ref_21" href="#Foot_21">[21]</a></span> +3. God is omnipresent, and therefore +you may every where lift up holy hands to him, +1 Tim. ii. 8. And you must always worship him as +in his sight. 4. God is omniscient, and knoweth +your hearts, and therefore let your hearts be employed +and watched in his worship. 5. God is most wise, +and therefore not to be worshipped ludicrously with +toys, as children are pleased with to quiet them, but +with wise and rational worship. 6. God is most +great, and therefore to be worshipped with the +greatest reverence and seriousness; and not presumptuously, +with a careless mind, or wandering +thoughts, or rude expressions. 7. God is most good +and gracious, and therefore not to be worshipped +with backwardness, unwillingness, and weariness, +but with great delight. 8. God is most merciful in +Christ, and therefore not to be worshipped despairingly, +but in joyful hope. 9. God is true and faithful, +and therefore to be worshipped believingly and +confidently, and not in distrust and unbelief. 10. +God is most holy, and therefore to be worshipped by +holy persons, in a holy manner, and not by unholy +hearts or lips, nor in a common manner, as if we +had to do but with a man. 11. He is the Maker of +your souls and bodies, and therefore to be worshipped +both with soul and body. 12. He is your Redeemer +and Saviour, and therefore to be worshipped +by you as sinners in the humble sense of your sin +and misery, and as redeemed ones in the thankful +sense of his mercy, and all in order to your further +cleansing, healing, and recovery. 13. He is your +Regenerator and Sanctifier, and therefore to be worshipped +not in the confidence of your natural sufficiency, +but by the light, and love, and life of the +Holy Ghost. 14. He is your absolute Lord, and the +Owner of you and all you have, and therefore to be +worshipped with the absolute resignation of yourself +and all, and honoured with your substance, and not +hypocritically, with exceptions and reserves. 15. +He is your sovereign King, and therefore to be worshipped +according to his laws, with an obedient kind +of worship, and not after the traditions of men, nor +the will or wisdom of the flesh.<span +class="fnanchor"><a name="Ref_22" id="Ref_22" href="#Foot_22">[22]</a></span> +16. He is your +heavenly Father, and therefore all these holy dispositions +should be summed up into the strongest +love, and you should run to him with the greatest +readiness, and rest in him with the greatest joy, and +thirst after the full fruition of him with the greatest +of your desires, and press towards him for himself +with the most fervent and importunate suits. All +these the very being and perfections of God will +teach you in his worship: and therefore if any controverted +worship be certainly contrary to any of +these, it is certainly unwarranted and unacceptable +unto God.</p> + +<p><i>Direct.</i> VII. Pretend not to worship God by that +which is destructive, or contrary to the ends of worship. +For the aptitude of it as a means to its proper +end, is essential to it. Now the ends of worship are, +1. The honouring of God. 2. The edifying of ourselves +in holiness, and delighting our souls in the +contemplation and praises of his perfections. 3. The +communicating this knowledge, holiness, and delight +to others, and the increase of his actual kingdom in +the world. (1.) Avoid then all that pretended worship +which dishonoureth God (not in the opinion of +carnal men, that judge of him by their own misguided +imaginations, but according to the discovery of +himself to us in his works and word). Many travellers +that have conversed with the soberer heathen +and Mahometan nations, tell us, that it is not the +least hinderance of their conversion, and cause of +their contempt of christianity, to see the christians +that live about them, to worship God so ignorantly, +irrationally, and childishly, as many of them do.<span +class="fnanchor"><a name="Ref_23" id="Ref_23" href="#Foot_23">[23]</a></span> +(2.) Affect most that manner of worship (<i>cæteris +paribus</i>) which tendeth most to your own right information, +and holy resolutions and affections, and to +bring up your souls into nearer communion and delight +in God: and not that which tendeth to deceive, +or flatter, or divert you from him, nor to be in your +ears as sounding brass, or a tinkling cymbal, or as +one that is playing you a lesson of music; and tendeth +not to make you better. (3.) Affect not that +manner of worship which is an enemy to knowledge, +<span class="pagenum"><a name="Page_555" id="Page_555">{555}</a></span> +and tendeth to keep up ignorance in the world: +such as is a great part of the popish worship, especially +their reading the Scriptures to the people in +an unknown tongue, and celebrating their public +prayers, and praises, and sacraments in an unknown +tongue, and their seldom preaching, and then teaching +the people to take up with a multitude of toyish +ceremonies, instead of knowledge and rational worship. +Certainly that which is an enemy to knowledge, +is an enemy to all holiness and true obedience, +and to the ends of worship, and therefore is no acceptable +worshipping of God. (4.) Affect not that +pretended worship which is of itself destructive of +true holiness: such as is the preaching of false doctrine, +not according to godliness, and the opposition +and reproaching of a holy life and worship, in the +misapplication of true doctrine; and then teaching +poor souls to satisfy themselves with their mass, and +mass ceremonies, and an image of worship, instead +of serious holiness, which is opposed: Prov. xxiv. 24, +"He that saith to the wicked, Thou art righteous, +him shall the people curse, nations shall abhor him." +And if this be done as a worship of God, you may +hence judge how acceptable it will be: Isa. v. 20, +"Woe unto them that call evil good, and good evil; +that put darkness for light, and light for darkness; +that put bitter for sweet, and sweet for bitter!" To +make people believe that holiness is but hypocrisy, +or a needless thing, or that the image of holiness is +holiness itself, or that there is no great difference +between the godly and ungodly, doth all tend to +men's perdition, and to damn men by deceiving them, +and to root out holiness from the earth. See Ezek. +xxii. 26; xliv. 23; Jer. xv. 19. "If thou take forth +the precious from the vile, thou shalt be as my +mouth," Mal. iii. 18; Psal. i.; xv. (5.) Affect not +a dead and heartless way of worship, which tendeth +not to convince and waken the ungodly, nor to make +men serious as those that have to do with God.</p> + +<p><i>Direct.</i> VIII. Let the manner of your worshipping +God be suited to the matter that you have +in hand. Remember that you are speaking either +to or of the eternal God; that you are employed +about the everlasting salvation of your own or +others' souls; that all is high and holy that you +have to do: see then that the manner be answerable +hereunto.</p> + +<p><i>Direct.</i> IX. Offer God nothing as a part of worship +which is a lie; much less so gross a lie as to be disproved +by the common senses and reason of all the +world. God needeth not our lie unto his glory.<span +class="fnanchor"><a name="Ref_24" id="Ref_24" href="#Foot_24">[24]</a></span> +What worship then do papists offer him in their +mass, who take it for an article of their faith, that +there is no bread or wine left after the consecration, +it being all transubstantiate into the very body and +blood of Christ? And when the certainty of all +men's senses is renounced, then all certainty of faith +and all religion is renounced; for all presuppose the +certainty of sense.</p> + +<p><i>Direct.</i> X. Worship not God in a manner that is +contrary to the true nature, and order, and operations +of a rational soul. I mean not to the corrupted +nature of man, but to nature as rational in itself considered. +As, 1. Let not your mere will and inclination +overrule your understandings; and say not as +blind lovers do, I love this, but I know not why; or +children that eat unwholesome meat, because they +love it.<span +class="fnanchor"><a name="Ref_25" id="Ref_25" href="#Foot_25">[25]</a></span> +2. Let not passion overtop your reason: +worship God with such a zeal as is according to +knowledge. 3. Let not your tongues lead your +hearts, much less overgo them: words may indeed +reflect upon the heart, and warm it more; but that +is but the secondary use: the first is to be the expressions +of the heart: you must not speak without +or against your hearts, (that is, falsely,) that by so +speaking you may better your hearts (and make +the words true, that at first were not true); unless +it be when your words are but reading recitations +or narratives, and not spoken of yourselves. +The heart was made to lead the tongue, and the +tongue to express it, and not to lead it. Therefore +speak not to God either the words of a parrot, which +you do not understand, or the words of a liar or hypocrite, +which express not the meaning, or desires, +or feeling of your hearts: but first understand and +feel what you should speak, and then speak that +which you understand and feel.</p> + +<p><i>Quest.</i> How then can a prayer be lawful that is +read or heard from a book?</p> + +<p><i>Answ.</i> There is in reading the eye, and in hearing +the ear, that is first to affect the heart, and then the +tongue is to perform its office. And though it be +sudden, yet the passage to the heart is first, and the +passage from the heart is last: and the soul is quick, +and can quickly thus both receive and be affected +and express itself. And the case is the same in this, +whether it be from a book, or from the words of +another without book: for the soul must do the same, +as quickly, in joining with another that speaketh +before us, without a book as with it.</p> + +<div class="sidenote">How far the Scripture is the law or rule of +worship and discipline, and how far not.</div> + +<p><i>Direct.</i> XI. Understand well how +far Christ hath given a law and a +rule for worship to his church in +the holy Scriptures, and so far see +that you take it as a perfect rule, +and swerve not from it by adding or diminishing. +This is a matter of great importance by reason +of the danger of erring on either side. 1. If you +think that the Scripture containeth not any law +or rule of worship at all, or not so much as indeed +it doth, you will deny a principal part of the +office of Christ, as the King and Teacher of the +church, and will accuse his laws of insufficiency, and +be tempted to worship him with a human kind of worship, +and to think yourselves at liberty to worship +him according to your own imaginations, or change +his worship according to the fashion of the age or +the country where you are. And on the other side, +if you think that the Scripture is a law and rule of +worship, more particular than Christ intended it, +you will involve yourselves and others in endless +scruples and controversies, and find fault with that +which is lawful and a duty, because you find it not +particularly in the Scripture: and therefore it is exceeding +needful to understand how far it is intended +to be herein our law and rule, and how far not: to +handle this fully would be a digression, but I shall +briefly answer it.</p> + +<p>1. No doubt but Christ is the only universal Head +and Lawgiver to his church.<span +class="fnanchor"><a name="Ref_26" id="Ref_26" href="#Foot_26">[26]</a></span> +And that legislation +is the first and principal part of government: and +therefore if he had made no laws for his church, he +were not the full governor of it. And therefore he +that arrogateth this power to himself to be lawgiver +to the church universal (as such) doth usurp the +kingly office of Christ, and committeth treason +against his government; (unless he can prove that +Christ hath delegated to him this chief part of his +government, which none can do;) there being no +universal lawgiver to the church but Christ, (whether +pope or council,) no law that is made by any +mere man can be universally obligatory. Therefore +<span class="pagenum"><a name="Page_556" id="Page_556">{556}</a></span> +seeing the making of all universal laws doth belong +only to Christ, we may be sure that he hath perfectly +done it; and hath left nothing out of his laws that +was fit to be there, nor nothing at liberty that was +fit to be determined and commanded. Therefore +whatsoever is of equal use or consideration to the +universal church, as it is to any one part of it, and to +all times as it is to any time of the church, should +not be made a law by man to any part of the church, +if Christ have not made it a law to the whole: because +else they accuse him of being defective in his +laws, and because all his subjects are equally dependent +on him as their King and Judge. And no +man must step into his throne pretending to amend +his work which he hath done amiss, or to make up +any wants which the chief Lawgiver should have +made up.</p> + +<p>2. These laws of Christ for the government of his +church, are fully contained in the holy Scriptures; +for so much as is in nature, is there also more plainly +expressed than nature hath expressed it. All is +not Christ's law that is any way expressed in Scripture; +but all Christ's laws are expressed in the Scriptures; +not written by himself, but by his Spirit in +his apostles, whom he appointed and sent to teach +all nations to observe whatever he commanded them, +Matt. xxviii. 20: who being thus commissioned and +enabled fully by the Spirit to perform it, are to be +supposed to have perfectly executed their commission; +and to have taught whatsoever Christ commanded +them, and no more as from Christ: and +therefore as they taught that present age by voice, +who could hear them, so they taught all ages after +to the end of the world by writing, because their +voice was not by them to be heard.</p> + +<p>3. So far then as the Scripture is a law and rule, +it is a perfect rule; but how far it is a law or rule, its +own contents and expressions must determine. As, +(1.) It is certain that all the internal worship of God +(by love, fear, trust, desire, &c.) is perfectly commanded +in the Scriptures. (2.) The doctrine of Christ which +his ministers must read and preach is perfectly contained +in the Scriptures. (3.) The grand and constantly +necessary points of order in preaching, are +there also expressed: as that the opening of men's +eyes, and the converting of them from the power of +Satan to God, be first endeavoured, and then their +confirmation and further edification, (4.) Also +that we humble ourselves before God in the confession +of our sins. (5.) And that we pray to God in +the name of Christ for mercy for ourselves and others. +(6.) That we give God thanks for his mercies to the +church, ourselves, and others. (7.) That we praise +God in his excellencies manifested in his word and +works of creation and providence. (8.) That we do +this by singing psalms with holy joyfulness of heart. +(9.) The matter and order of the ordinary prayers +and praises of christians is expressed in the Scripture +(as which parts are to have precedency in our +estimation and desire, and ordinarily in our expressions). +(10.) Christ himself hath determined that +by baptizing them into the name of the Father, the +Son, and the Holy Ghost, men be solemnly entered +into his covenant, and church, and state of christianity. +(11.) And he hath himself appointed that his +churches hold communion with him and among +themselves, in the eucharistical administration of the +sacrament of his body and blood, represented in the +breaking, delivering, receiving, and eating the consecrated +bread, and in the pouring out, delivering, receiving, +and drinking the consecrated wine. (12.) +And as for the mutable, subservient circumstances, +and external expressions, and actions, and orders, +which were not fit to be, in particular, the matter of +a universal law, but are fit in one place, or at one +time, and not another, for these he hath left both in +nature and Scripture such general laws, by which +upon emergent occasions they may be determined; +and by particular providences he fitteth things, and +persons, and times, and places, so as that we may +discern their agreeableness to the descriptions in his +general laws: as that all things be done decently, in +order, and to edification, and in charity, unity, and +peace. And he hath forbidden generally doing any +thing undecently, disorderly, to the hurt or destruction +of our brethren, even the weak, or to the division +of the church.<span +class="fnanchor"><a name="Ref_27" id="Ref_27" href="#Foot_27">[27]</a></span> +(13.) And many things he hath +particularly forbidden in worship: as making to ourselves +any graven image, &c. and worshipping angels, +&c.<span +class="fnanchor"><a name="Ref_28" id="Ref_28" href="#Foot_28">[28]</a></span></p> + +<p>And as to the order and government of the church, +(for I am willing to despatch all here together,) this +much is plainly determined in Scripture: 1. That +there be officers or ministers under Christ to be the +stated teachers of his people, and to baptize, and +administer the sacrament of his body and blood, and +be the mouth and guide of the people in public +prayers, thanksgiving, and praises, and to bind the +impenitent and loose the penitent, and to be the directors +of the flocks according to the law of God, to +life eternal; and their office is described and determined +by Christ. 2. It is required that christians +do ordinarily assemble together for God's public +worship; and be guided therein by these their pastors. +3. It is required that besides the unfixed +ministers, who employ themselves in converting infidels, +and in an itinerant service of the churches, +there be also stated, fixed ministers, having a special +charge of each particular church; and that they +may know their own flocks, and from house to house, +and the people may know their own pastors that are +over them in the Lord, and honour them and obey +them in all that they teach them from the word of +God for their salvation. 4. The ministers that baptize +are to judge of the capacity and fitness of those +whom they baptize; whether the adult that are admitted +upon their personal profession and covenanting, +or infants that are admitted upon their parents' +profession and entering them into covenant. 5. The +pastors that administer the Lord's supper to their +particular flocks, are to discern or judge of the fitness +of those persons whom they receive newly into +their charge, or whom they admit to communion in +that sacrament as members of their flock. 6. Every +such pastor is also personally to watch over all the +members of his flock as far as he is able; lest false +teachers seduce them, or Satan get advantage of +them, or any corruption or root of bitterness spring +up among them and defile them. 7. It is the duty +of the several members of the flock, if a brother +trespass against them, to tell him his faults between +them and him; and if he hear not, to take two or +three, and if he hear not them, to tell the church. +8. It is the pastor's duty to admonish the unruly, and +call them to repentance, and pray for their conversion. +9. And it is the pastor's duty to declare the +obstinately impenitent uncapable of communion with +the church, and to charge him to forbear it, and the +<span class="pagenum"><a name="Page_557" id="Page_557">{557}</a></span> +church to avoid him. 10. It is the people's duty to +avoid such accordingly, and have no familiarity with +them, that they may be ashamed; and with such, no, +not to eat. 11. It is the pastor's duty to absolve the +penitent, declaring the remission of their sin, and +re-admitting to the communion of the saints. 12. It +is the people's duty to re-admit the absolved to their +communion with joy, and to take them as brethren +in the Lord.<span +class="fnanchor"><a name="Ref_29" id="Ref_29" href="#Foot_29">[29]</a></span> +13. Though every pastor hath a +general power to exercise his office in any part of +the church, where he shall be truly called to it; yet +every pastor hath a special obligation (and consequently +a special power) to do it over the flock, of +which he hath received the special charge and oversight. +14. The Lord's day is separated by God's +appointment for the churches' ordinary holy communion +in God's worship under the conduct of these +their guides.<span +class="fnanchor"><a name="Ref_30" id="Ref_30" href="#Foot_30">[30]</a></span> +15. And it is requisite that the several +particular churches do maintain as much agreement +among themselves as their capacity will allow them; +and keep due synods and correspondences to that +end. Thus much of God's worship, and church +order and government, at least, is of divine institution, +and determined by Scripture, and not left to the +will or liberty of man. Thus far the form of government +(at least) is of divine right.</p> + +<p>But on the contrary, 1. About doctrine and worship; +the Scripture is no law in any of these following +cases, but hath left them undetermined. (1.) +There are many natural truths which the Scripture +meddleth not with: as physics, metaphysics, logic, +&c. (2.) Scripture telleth not a minister what particular +text or subject he shall preach on this day or +that. (3.) Nor what method his text or subject +shall be opened and handled in. (4.) Nor what +day of the week besides the Lord's day he shall +preach, nor what hour on the Lord's day he shall +begin. (5.) Nor in what particular place the church +shall meet. (6.) Nor what particular sins we shall +most confess; nor what personal mercies we shall +at this present time first ask; nor for what we shall +now most copiously give thanks: for special occasions +must determine all these. (7.) Nor what +particular chapter we shall now read; nor what +particular psalm we shall now sing. (8.) Nor what +particular translation of the Scripture, or version of +the Psalms, we shall now use. Nor into what sections +to distribute the Scripture, as we do by chapters and +verses. Nor whether the Bible shall be printed or +written, or in what characters, or how bound. (9.) +Nor just by what sign I shall express my consent to +the truths or duties which I am called to express +consent to (besides the sacraments and ordinary +words). (10.) Nor whether I shall use written notes +to help my memory in preaching, or preach without. +(11.) Nor whether I shall use a writing or book in +prayer, or pray without. (12.) Nor whether I shall +use the same words in preaching and prayer, or +various new expressions. (13.) Nor what utensils +in holy administration I shall use; as a temple or +an ordinary house, a pulpit, a font, a table, cups, +cushions, and many such, which belong to the +several parts of worship. (14.) Nor in what particular +gesture we shall preach, or read, or hear. +(15.) Nor what particular garments ministers or +people shall wear in time of worship. (16.) Nor +what natural or artificial helps to our natural faculties +we shall use; as medicaments for the voice, +tunes, musical instruments, spectacles, hour-glasses: +these and such like are undetermined in Scripture, +and are left to be determined by human prudence, +not as men please; but as means in order to the proper +end, according to the general laws of Christ.<span +class="fnanchor"><a name="Ref_31" id="Ref_31" href="#Foot_31">[31]</a></span> +For Scripture is a general law for all such circumstances, +but not a particular law.</p> + +<p>So also for order and government, Scripture hath +not particularly determined, 1. What individual persons +shall be the pastors of the church. 2. Or of +just how many persons the congregation shall consist. +3. Or how the pastors shall divide their work +where there are many. 4. Nor how many every +church shall have. 5. Nor what particular people +shall be a pastor's special charge. 6. Nor what +individual persons he shall baptize, receive to communion, +admonish, or absolve. 7. Nor in what +words most of these shall be expressed. 8. Nor +what number of pastors shall meet in synods, for the +communion and agreement of several churches, nor +how oft, nor at what time or place, nor what particular +order shall be among them in their consultations; +with many such like.</p> + +<p>When you thus understand how far Scripture is a +law to you in the worship of God, it will be the +greatest direction to you, to keep you both from disobeying +God and your superiors; that you may +neither pretend obedience to man for your disobedience +to God, nor pretend obedience to God against +your due obedience to your governors, as those will +do that think Scripture is a more particular rule +than ever Christ intended it: and it will prevent +abundance of unnecessary scruples, contentions, and +divisions.</p> + +<div class="sidenote">What commands of God are not universal nor perpetual.</div> + +<p><i>Direct.</i> XII. Observe well in Scripture +the difference between Christ's +universal laws, (which bind all his +subjects in all times and places,) and +those that are but local, personal, or alterable laws; +lest you think that you are bound to all that ever God +bound any others to. The universal laws and unalterable +are those which result from the foundation +of the universal and unalterable nature of persons +and things, and those which God hath supernaturally +revealed as suitable constantly to all. The particular, +local, or temporary laws are those, which either +resulted from a particular or alterable nature of persons +and things as mutually related, (as the law of +nature bound Adam's sons to marry their sisters, +which bindeth others against it,) or those which God +supernaturally enacted only for some particular +people or person, or for the time. If you should +mistake all the Jewish laws for universal laws, (as +to persons or duration,) into how many errors would +it lead you! So also if you mistake every personal +mandate sent by a prophet or apostle to a particular +man, as obliging all, you would make a snare of it. +Every man is not to abstain from vineyards and +wine as the Rechabites were; nor every man to go +forth to preach in the garb as Christ sent the twelve +and seventy disciples; nor every man to administer +or receive the Lord's supper in an upper room of a +house, in the evening, with eleven or twelve only, +&c.; nor every one to carry Paul's cloak and parchments, +nor go up and down on the messages which +some were sent on. And here (in precepts about +<span class="pagenum"><a name="Page_558" id="Page_558">{558}</a></span> +worship) you must know what is the thing primarily +intended in the command, and what it is that is but +a subservient means; for many laws are universal +and immutable as to the matter primarily intended, +which are but local and temporary as to the matter +subservient and secondarily intended. As the command +of saluting one another with a holy kiss, and +using love-feasts in their sacred communion, primarily +intended the exercising and expressing holy love by +such convenient signs as were then in use, and suitable +to those times; but that it be done by those +particular signs, was subservient, and a local, alterable +law; as appeareth, 1. In that it is actually laid +down by God's allowance. 2. In that in other +places and times the same signs have not the same +signification and aptitude to that use at all, and +therefore would be no such expression of love; or +else have also some ill signification. So it was the +first way of baptizing to dip them over-head; which +was fit in that hot country, which in colder countries +it would not be, as being destructive to health, and +more against modesty; therefore it is plain that it +was but a local, alterable law. The same is to be +said of not eating things strangled, and blood, which +was occasioned by the offence of the Jews; and +other the like. This is the case in almost all precepts +about the external worshipping gestures: the +thing that God commandeth universally is a humble, +reverent adoration of him by the mind and body. +Now the adoration of the mind is still the same; +but the bodily expression altereth according to the +custom of countries: in most countries kneeling or +prostration are the expressions of greatest veneration +and submission: in some few countries it is more +signified by sitting with the face covered with their +hands: in some it is signified best by standing: +kneeling is ordinarily most fit, because it is the most +common sign of humble reverence; but where it is +not so, it is not fit. The same we must say of other +gestures, and of habits: the women among the +Corinthians were not to go uncovered because of the +angels, 1 Cor. xi. 10, and yet in some places, where +long hair or covering may have a contrary signification, +the case may be contrary. The very fourth +commandment, however it was a perpetual law as to +the proportion of time, yet was alterable as to the +seventh day. Those which I call universal laws, +some call moral; but that is no term of distinction, +but signifieth the common nature of all laws, which +are for the governing of our manners. Some call +them natural laws, and the other positive: but the +truth is, there are some laws of nature which are +universal, and some that are particular, as they are +the result of universal or particular nature: and +there are some laws of nature that are perpetual, +which are the result of an unaltered foundation: and +there are some that are temporary, when it is some +temporary, alterable thing in nature from whence +the duty doth result: so there are some positive laws +that are universal or unalterable, (during this world,) +and some that are local, particular, or temporary only.<span +class="fnanchor"><a name="Ref_32" id="Ref_32" href="#Foot_32">[32]</a></span></p> + +<p><i>Direct.</i> XIII. Remember that whatever duty you +seem obliged to perform, the obligation still supposeth +that it is not naturally impossible to you, and +therefore you are bound to do it as well as you can: +and when other men's force, or your natural disability, +hindereth you from doing it as you would, +you are not therefore disobliged from doing it at all; +but the total omission is worse than the defective +performance of it, as the defective performance is +worse than the doing of it more perfectly.<span +class="fnanchor"><a name="Ref_33" id="Ref_33" href="#Foot_33">[33]</a></span> +And in such +a case the defects which are utterly involuntary are +none of yours imputatively at all, but his that hindereth +you (unless as some other sin might cause +that). As if I were in a country where I could +have liberty to read and pray, but not to preach, or +to preach only once a month and no more; it is my +duty to do so much as I can do, as being much better +than nothing, and not to forbear all, because I +cannot do all.</p> + +<p><i>Object.</i> But you must forbear no part of your +duty? <i>Answ.</i> True: but nothing is my duty which +is naturally impossible for me to do. Either I can +do it, or I cannot: if I can, I must (supposing it a +duty in all other respects); but if I cannot, I am not +bound to it.</p> + +<p><i>Object.</i> But it is not suffering that must deter you, +for that is a carnal reason: and your suffering may +do more good than your preaching. <i>Answ.</i> Suffering +is considerable either as a pain to the flesh, or +as an irresistible hinderance of the work of the gospel: +as it is merely a pain to the flesh, I ought not +to be deterred by it from the work of God; but as it +forcibly hindereth me from that work, (as by imprisonment, +death, cutting out the tongue, &c.) I +may lawfully foresee it, and by lawful means avoid +it, when it is sincerely for the work of Christ, and +not for the saving of the flesh. If Paul foresaw that +the preaching of one more sermon at Damascus was +like to hinder his preaching any more, because the +Jews watched the gates day and night to kill him, it +was Paul's duty to be let down by the wall in a +basket, and to escape, and preach elsewhere, Acts ix. +25. And when the christians could not safely meet +publicly, they met in secret, as John xix. 38; Acts +xii. 12, &c. Whether Paul's suffering at Damascus +for preaching one more sermon, or his preaching +more elsewhere, was to be chosen, the interest of +Christ and the gospel must direct him to resolve: +that which is best for the church, is to be chosen.</p> + +<p><i>Direct.</i> XIV. Remember that no material duty is +formally a duty at all times: that which is a duty in +its season, is no duty out of season. Affirmative +precepts bind not to all times (except only to habits, +or the secret intention of our ultimate end, so far as +is sufficient to animate and actuate the means, while +we are waking and have the use of reason). Praying +and preaching, that are very great duties, may +be so unseasonably performed, as to be sins: if forbearing +a prayer, or sermon, or sacrament one day +or month, be rationally like to procure your help or +liberty to do it afterward, when that once or few +times doing it were like to hinder you from doing it +any more, it would be your duty then to forbear it +for that time (unless in some extraordinary case): +for even for the life of an ox or an ass, and for mercy +to men's bodies, the rest and holy work of a sabbath +might be interrupted; much more for the souls of +many. Again I warn you, as you must not pretend +the interest of the end against a peremptory, absolute +command of God, so must you not easily conclude +a command to be absolute and peremptory to +that which certainly contradicts the end; nor easily +take that for a duty, which certainly is no means to +that good which is the end of duty, or which is +against it. Though yet no seeming aptitude as a +means, must make that seem a duty, which the prohibition +of God hath made a sin.</p> + +<p><i>Direct.</i> XV. It is ever unseasonable to perform a +lesser duty of worship, when a greater should be +done; therefore it much concerneth you to be able +to discern, when two duties are inconsistent, which is +then the greater and to be preferred: in which the +interest of the end must much direct you; that being +<span class="pagenum"><a name="Page_559" id="Page_559">{559}</a></span> +usually the greatest which hath the greatest tendency +to the greatest good.</p> + +<p><i>Direct.</i> XVI. Pretend not one part of God's worship +against another, when all, in their place and +order, may be done. Set not preaching and praying +against each other; nor public and private worship +against each other; nor internal worship against external; +but do all.</p> + +<p><i>Direct.</i> XVII. Let not an inordinate respect to +man, or common custom, be too strong a bias to pervert +your judgments from the rule of worship; nor +yet any groundless prejudice make you distaste that +which is not to be disliked. The error on these two +extremes doth fill the world with corruption and +contentions about the worship of God. Among the +papists, and Russians, and other ignorant sorts of +christians, abundance of corruptions are continued +in God's worship by the mere power of custom, tradition, +and education; and all seemeth right to +which they have been long used: and hence the +churches in south, east, and west continue so long +overspread with ignorance, and refuse reformation.<span +class="fnanchor"><a name="Ref_34" id="Ref_34" href="#Foot_34">[34]</a></span> +And on the other side, mere prejudice makes some so +much distaste a prescribed form of prayer, or the +way of worship which they have not been used to, +and which they have heard some good men speak +against, whose judgments they highliest esteemed, +that they have not room for sober, impartial reason +to deliberate, try, and judge. Factions have engaged +most christians in the world into several parties, +whereby Satan hath got this great advantage, that +instead of worshipping God in love and concord, +they lay out their zeal in an envious, bitter, censorious, +uncharitable reproaching the manner of each +other's worship. And because the interest of their +parties requireth this, they think the interest of the +church and cause of God requireth it; and that they +do God service when they make the religion of other +men seem odious: whenas among most christians +in the world, the errors of their modes of worship +are not so great as the adverse parties represent +them (except only the two great crimes of the popish +worship: 1. That it is not understood, and so is +soulless. 2. They worship bread as God himself, +which I am not so able as willing to excuse from +being idolatry). Judge not in such cases by passion, +partiality, and prejudice.<span +class="fnanchor"><a name="Ref_35" id="Ref_35" href="#Foot_35">[35]</a></span></p> + +<p><i>Direct.</i> XVIII. Yet judge in all such controversies +with that reverence and charity which is due to the +universal and the primitive church. If you find any +thing in God's worship which the primitive or universal +church agreed in, you may be sure that it is +nothing but what is consistent with acceptable worship; +for God never rejected the worship of the +primitive or universal church. And it is not so +much as to be judged erroneous without great deliberation +and very good proof. We must be much +more suspicious of our own understandings.</p> + +<p><i>Direct.</i> XIX. In circumstances and modes of worship +not forbidden in the word of God, affect not +singularity, and do not easily differ from the practice +of the church in which you hold communion, nor +from the commands or directions of your lawful governors. +It is true, if we are forbidden with Daniel +to pray, or with the apostles to speak any more in +the name of Christ, or are commanded as the three +witnesses, Dan. iii. to worship images, we must +rather obey God than man;<span +class="fnanchor"><a name="Ref_36" id="Ref_36" href="#Foot_36">[36]</a></span> +and so in case of any +sin that is commanded us: but in case of mere different +modes, and circumstances, and order of worship, +see that you give authority and the consent of +the church where you are their due.</p> + +<p><i>Direct.</i> XX. Look more to your own hearts than +to the abilities of the ministers, or the ceremonies +or manner of the churches' worship in such lesser +things. It is heart-work and heaven-work that the +sincere believer comes about; and it is the corruption +of his heart that is the heaviest burden, which +he groaneth under with the most passionate complaints: +a hungry soul, inflamed with love to God +and man, and tenderly sensible of the excellency of +common truths and duties, would make up many +defects in the manner of public administration, and +would get nearer God in a defective, imperfect mode +of worship, than others can do with the greatest +helps;<span +class="fnanchor"><a name="Ref_37" id="Ref_37" href="#Foot_37">[37]</a></span> +when hypocrites find so little work with their +hearts and heaven, that they are taken up about +words, and forms, and ceremonies, and external +things, applauding their own way, and condemning +other men's, and serving Satan under pretence of +worshipping God.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_18" id="Foot_18" href="#Ref_18">[18]</a> +Read on this subject a small book which I have written, +called "Catholic Unity."</p> + +<p class="nodent"><a name="Foot_19" id="Foot_19" href="#Ref_19">[19]</a> +See Rom. xiv. xv; 1 Cor. viii. 13.</p> + +<p class="nodent"><a name="Foot_20" id="Foot_20" href="#Ref_20">[20]</a> +Lev. xix. 2; xx. 7; 1 Pet. i. 16.</p> + +<p class="nodent"><a name="Foot_21" id="Foot_21" href="#Ref_21">[21]</a> +The second commandment. Cicero de Nat. Deor. lib. i. p. +46, saith, that Possidonius believed that Epicurus thought there was +no God, but put a scorn upon him by describing him like a man, idle, +careless, &c. which he would not have done if he had thought there was +a God.</p> + +<p class="nodent"><a name="Foot_22" id="Foot_22" href="#Ref_22">[22]</a> +Matt. xv. 2, 3, 6; Mark vii. 3-14; Col. ii. 8, 18, 22.</p> + +<p class="nodent"><a name="Foot_23" id="Foot_23" href="#Ref_23">[23]</a> +But with the barbarous it is otherwise, saith Acosta the +Jesuit, p. 249. l. 2. Proderit quam plurimum ritus et signa et omnem +externum cultum diligenter curare. His quippe et delectantur et +detinentur homines animales (N. B.) donec paulatim aboleatur memoria +et gustus præteritorum. So Gr. Nyssen saith in vita Gr. Neocœs. +that they turned the pagans' festivals into festivals for the martyrs, +to please them the better. Which Beda and many others relate of the +practice of those times.</p> + +<p class="nodent"><a name="Foot_24" id="Foot_24" href="#Ref_24">[24]</a> +Rom. iii. 7.</p> + +<p class="nodent"><a name="Foot_25" id="Foot_25" href="#Ref_25">[25]</a> +Read Plutarch of Superstition.</p> + +<p class="nodent"><a name="Foot_26" id="Foot_26" href="#Ref_26">[26]</a> +Isa. ii. 3; i. 10; xlii. 4; Mic. iv. 2; Heb iii. 2, 3, 5; +x. 28: Acts vii. 37, 38; iii. 23; Psal. xix. 7; Isa. v. 24.</p> + +<p class="nodent"><a name="Foot_27" id="Foot_27" href="#Ref_27">[27]</a> +Rom. xiii. 9; Matt. xxii. 37; Isa. viii. 16, 20; Acts +viii. 25; xv. 35, 36; xxvi. 17, 18; 1 John i. 9; Neh. i. 6; Lev. xvi. +21; Phil. iv. 6; Psal. l. 14; lxix. 30; c. 1, 2, 4; Eph. v. 19; Psal. +ix. 11; xcv. 1; Luke xi. 2, 3, &c.; Matt. xxviii. 19; 1 Cor. xi. +23-26, 28; xiv. 5, 12, 26; 2 Cor. x. 8; xiii. 10; Rom. xv. 2; 1 Cor. +xiv. 40; Rom. xiv. 15, 20; 1 Cor. ix. 20-22; viii. 10; x. 19, 28; 2 +Cor. vi. 16.</p> + +<p class="nodent"><a name="Foot_28" id="Foot_28" href="#Ref_28">[28]</a> +Second commandment, Col. ii. 18, &c.; 1 John v. 21; Rev. +ii. 14.</p> + +<p class="nodent"><a name="Foot_29" id="Foot_29" href="#Ref_29">[29]</a> +Matt. xxviii. 19: Rom. x. 7, 8; Acts xiv. 23; ii. 42; xx. +7, 28; Eph. iv. 11, 14; Mal. ii. 7; Ezek. iii. 17, 21; 1 Cor. xii. 17, +28; Col. i. 28; Acts xxvi. 18; 1 Thess. v. 12; Heb. xiii. 7, 17; Acts +viii. 37; ii. 37, 38; viii 20, 23; 1 Cor. x. 16; ix. 13, 14; Acts xx.; +2 Cor. ii. 11; Heb. xii. 15; Deut. x. 8; 2 Tim. iv. 1-3; Matt. xviii. +15-17; 2 Thess. iii.; 1 Cor. v. 11; 2 John 10, 11; Tit. iii. 10; 1 +Cor. v. 3-8; Rom. xvi. 17; 1 Tim. v. 17; Luke x. 16; xii. 42; Acts +xiii. 23.</p> + +<p class="nodent"><a name="Foot_30" id="Foot_30" href="#Ref_30">[30]</a> +Tit. i. 5, 9; 1 Tim. iii. 5; 1 Pet. v. 1-4; Rev. i. 10; +Acts xx. 7; 1 Cor. xvi. 2.</p> + +<p class="nodent"><a name="Foot_31" id="Foot_31" href="#Ref_31">[31]</a> +Of which I have spoken more fully in my Disput. 5. of +Church Government, p. 400, &c.</p> + +<p class="nodent"><a name="Foot_32" id="Foot_32" href="#Ref_32">[32]</a> +See the advertisement before my book against Infidelity.</p> + +<p class="nodent"><a name="Foot_33" id="Foot_33" href="#Ref_33">[33]</a> +See Mr. Truman's book of Natural and Moral Impotency.</p> + +<p class="nodent"><a name="Foot_34" id="Foot_34" href="#Ref_34">[34]</a> +Majus fidei impedimentum ex inveterata consuetudine +proficiscitur: ubique consuetudo magnas vires habet; sed in barbaris +longe maximas: quippe ubi rationis est minimum, ibi consuetudo radices +profundissimas agit. In omni natura motio eo diuturnior ac +vehementior, quo magis est ad unum determinata. Jos. Acosta de Ind. l. +2. p. 249.</p> + +<p class="nodent"><a name="Foot_35" id="Foot_35" href="#Ref_35">[35]</a> +See Bishop Jer. Taylor's late book against Popery.</p> + +<p class="nodent"><a name="Foot_36" id="Foot_36" href="#Ref_36">[36]</a> +Acts iv. 17, 18; v. 28.</p> + +<p class="nodent"><a name="Foot_37" id="Foot_37" href="#Ref_37">[37]</a> +Jam. iii. 15-17.</p> + +</div> + +<hr /> + +<h2>CHAPTER III.<br /><br /> + +<span class="small">DIRECTIONS ABOUT THE CHRISTIAN COVENANT WITH GOD, AND BAPTISM.</span></h2> + +<p class="nodent"><span class="smcap">Though</span> +the first part of this book is little more than +an explication of the christian covenant with God, +yet being here to speak of baptism as a part of God's +worship, it is needful that I briefly speak also of the +covenant itself.</p> + +<p><i>Direct.</i> I. It is a matter of great importance that +you well understand the nature of the christian covenant, +what it is. I shall therefore here briefly +open the nature of it, and then speak of the reasons +of it; and then of the solemnizing it by baptism, and +next of our renewing it, and lastly of our keeping it.</p> + +<div class="sidenote">The covenant what.</div> + +<p>The christian covenant is a contract +between God and man, through +the mediation of Jesus Christ, for +the return and reconciliation of sinners unto God, +and their justification, adoption, sanctification, and +glorification by him, to his glory.</p> + +<p>Here we must first consider, who are the parties +in the covenant. 2. What is the matter of the covenant +on God's part. 3. What is the matter on man's +part. 4. What are the terms of it propounded on +God's part. 5. Where and how he doth express it. +6. What are the necessary qualifications on man's +part. 7. And what are the ends and benefits of it.</p> + +<p>I. The parties are God and man: God the Father, +Son, and Holy Ghost on the one part, and repenting, +believing sinners on the other part. Man is the +party that needeth it; but God is the party that first +offereth it. Here note, 1. That God's part of the covenant +is made universally and conditionally with all +mankind, (as to the tenor exacted,) and so is in being +before we were born. 2. That it is not the Father, +Son, and Holy Ghost, considered simply as persons +in the Godhead; but as related to man for the ends +of the covenant. 3. That it is only sinners that this +covenant is made with, because the use of it is for +the restoration of those that broke a former covenant +in Adam. It is a covenant of reconciliation, and +therefore supposeth an enmity antecedent. 4. When +<span class="pagenum"><a name="Page_560" id="Page_560">{560}</a></span> +I say that it is repenting and believing sinners that +are the party, I mean, (1.) That taking the covenant +in its first act, it is repentance and faith themselves +that are the act, and are our very covenanting. (2.) +But taking the covenant in its external expression, +so it is a repenting, believing sinner that must take +it, it being but the expression of his repentance and +faith, by an explicit contract with God. 5. Note, +that though God's covenant be by one universal act, +(of which more anon,) yet man's is to be made by +the several acts of the individual persons each one +for himself, and not by the acts of societies only.</p> + +<p>II. The matter of the covenant on God's part +is in general, that he will be our God: more particularly, +that God the Father will be our reconciled +God and Father in Jesus Christ; that God the Son +will be our Saviour; and God the Holy Ghost will +be our Sanctifier. And the relation of a God to us +essentially containeth these three parts: 1. That +as on the title of creation and redemption he is +our Owner, so he doth take us as his own peculiar +people. 2. That as he hath title to be our absolute +King or Governor, so he doth take us as his subjects. +3. That he will be our grand Benefactor and felicity, +or our most loving Father (which compriseth all +the rest). And as he will be thus related to us, so +he will do for us all that these relations do import. +As, 1. He will do all that belongeth to a Creator for +his creature, in our preservation and supplies. 2. He +will save us from our sins, and from his wrath and +hell. 3. And he will sanctify us to a perfect conformity +to our Head. Also, 1. He will use and defend +us as his own peculiar ones. 2. He will govern us +by a law of grace and righteousness. 3. He will +make us fully happy in his love for ever.</p> + +<p>III. The matter on man's part of the covenant is, +1. In respect of the <i>terminus a quo</i>, that we will +forsake the flesh, the world, and the devil, as they +are adverse to our relations and duties to God. 2. In +regard of the <i>terminus ad quem</i>, that we will take +the Lord for our God: and more particularly, 1. That +we do take God the Father for our reconciled Father +in Jesus Christ, and do give up ourselves to him as +creatures to their Maker. 2. That we do take Jesus +Christ for our Redeemer, Saviour, and Mediator, as +our High Priest, and Prophet, and King, and do +give up ourselves to him as his redeemed ones to be +reconciled to God, and saved by him. 3. That we +do take the Holy Ghost for our Regenerator and +Sanctifier, and do give up ourselves to be perfectly +renewed and sanctified by him, and by his operations +carried on to God in his holy service. Also, 1. That +we do take God for our absolute Lord or Owner, +and do give up ourselves to him as his own. 2. +That we take him for our universal, sovereign Governor, +and do give up ourselves unto him as his +subjects. 3. That we do take him for our most +bountiful Benefactor, and loving Father, and felicity, +and do give up ourselves to him as his children, to +seek him, and please him, and perfectly to love him, +delight in him, and enjoy him for ever in heaven as +our ultimate end. And in consenting to these relations, +we covenant to do the duties of them in sincerity.</p> + +<p>IV. The terms or conditions which God requireth +of man in his covenant are, consent, and fidelity or +performance: he first consenteth conditionally, if +we will consent; and he consenteth to be actually +our God, when we consent to be his people: so that +as bare consent, without any performance, doth found +the relation between husband and wife, master and +servant, prince and people; but the sincere performance +of the duties of the relation which we consent +to, are needful afterward to continue the relation, +and attain the benefits and ends; so is it also between +God and man. We are his children in covenant as +soon as we consent; but we shall not be glorified but +on condition of sincere performance and obedience.</p> + +<p>V. God's covenant with man is nothing else but +the universal promise in the gospel; and (to the +solemnization) the declaration, and application, and +solemn investiture or delivery by his authorized +ministers. 1. The gospel, as it relateth the matters +of fact in and about the work of our redemption, is +a sacred history. 2. As it containeth the terms on +which God will be served, and commandeth us to +obey them for our salvation, it is called the law of +Christ or grace. 3. As it containeth the promise of +life and salvation conditionally offered, it is called +God's promise, and covenant (viz. on his part, as it +is proposed only). 4. When by our consent the +condition is so far performed, or the covenant accepted, +then God's conditional, universal promise or +covenant, becometh actual and particular as to the +effect; and so the covenant becometh mutual between +God and man: as if a king make an act or +law of pardon and oblivion to a nation of rebels, +saying, Whoever cometh in by such a day, and confesseth +his fault, and sueth out his pardon, and promiseth +fidelity for the future, shall be pardoned. +This act is a law in one respect, and it is a universal, +conditional pardon of all those rebels; or a promise +of pardon; and an offer of pardon to all that +it is revealed to: but it is an actual pardon to those +that come in, and conferreth on them the benefits of +the act as if they were named in it, and is their very +title to their pardon, of which their consent is the +condition; and the condition being performed, the +pardon or collation of the benefit becometh particular +and actual, without any new act; it being the sense +of the law itself, or conditional grant, that so it +should do. So as to the reality of the internal covenant +interest and benefits, justification and adoption, +it is ours by virtue of this universal conditional covenant, +when we perform the condition. But as to +our title <i>in foro ecclesiæ</i>, and the due solemnization +and investiture, it is made ours when God's minister +applieth it to us in baptism by his commission; as +the rebel that was fundamentally pardoned by the +act of oblivion, must yet have his personal pardon +delivered him by the lord chancellor under the +great seal. In this sense ministers are the instruments +of God, not only in declaring us to be pardoned, +but in delivering to us the pardon of our +sins, and solemnly investing us therein: as an attorney +delivereth possession to one that before had +his fundamental title. Thus God entereth into covenant +with man.</p> + +<p>VI. The qualifications of absolute necessity to the +validity of our covenant with God <i>in foro interiori</i>, +are these: 1. That we understand what we do as to +all the essentials of the covenant; for <i>ignorantis non +est consensus</i>. 2. That it be our own act, performed +by our natural or legal selves, that is, some one +that hath power so far to dispose of us (as parents +have of their children). 3. That it be deliberate, +sober, and rational, done by one that is <i>compos mentis</i>, +in his wits, and not in drunkenness, madness, or incogitancy.<span +class="fnanchor"><a name="Ref_38" id="Ref_38" href="#Foot_38">[38]</a></span> +4. That it be seriously done with a real +intention of doing the thing, and not histrionically, +ludicrously, or in jest. 5. That it be done entirely +<span class="pagenum"><a name="Page_561" id="Page_561">{561}</a></span> +as to all essential parts; for if we leave out any +essential part of the covenant, it is no sufficient consent +(as to consent that Christ shall be our Justifier, +but not the Holy Ghost our Sanctifier). 6. That it +be a present consent to be presently in covenant with +God: for to consent that you will be his servants to-morrow +or hereafter, but not yet, is but to purpose +to be in covenant with him hereafter, and is no present +covenanting with him. 7. Lastly, it must be a resolved +and absolute consent, without any open or +secret exceptions or reserves.</p> + +<p>VII. The fruits of the covenant which God reapeth, +(though he need nothing,) is the pleasing of his +good and gracious will, in the exercise of his love +and mercy, and the praise and glory of his grace, in +his people's love and happiness for ever. The fruits +or benefits which accrue to man are unspeakable, and +would require a volume competently to open them: +especially that God is our God, and Christ our Saviour, +Head, Intercessor, and Teacher, and the Holy Ghost +is our Sanctifier; and that God will regard us as his +own, and will protect us, preserve us, and provide +for us, and will govern us, and be our God and joy +for ever; that he will pardon us, justify, and adopt +us, and glorify us with his Son in heaven.</p> + +<p><i>Direct.</i> II. When you thus understand well the +nature of the covenant, labour to understand the special +reasons of it. The reasons of the matter of the +covenant you may see in the fruits and benefits now +mentioned. But I now speak of the reason of it as a +covenant <i>in genere</i>, and such a covenant <i>in specie</i>.</p> + +<p>1. In general, God will have man to receive life or +death as an accepter and keeper, or a refuser or +breaker, of his covenant, because he will do it not +only as a Benefactor, or absolute Lord, but also as a +Governor, and will make his covenant to be also his +law, and his promise and benefits to promote obedience; +and because he will deal with man as with a +free agent, and not as with a brute that hath no +choosing and refusing power, conducted by reason: +man's life and death shall be in his own hands, and +still depend upon his own will; though God will secure +his own dominion, interest, and ends, and put +nothing out of his own power by putting it into +man's; nor have ever the less his own will, by leaving +man to his own will. God will at last, as a righteous +Judge, determine all the world to their final joy +or punishment, according to their own choice while +they were in the flesh, and according to what they +have done in the body, whether it be good or evil, +Matt. xxv. Therefore he will deal with us on covenant +terms.</p> + +<p>2. And he hath chosen to rule and judge men according +to a covenant of grace, by a Redeemer, and +not according to a rigorous law of works, that his goodness +and mercy may be the fullier manifested to the +sons of men; and that it may be easier for men to +love him, when they have so wonderful demonstrations +of his love; and so that their service here, and +their work and happiness hereafter, may consist of +love, to the glory of his goodness, and the pleasure +of his love for ever.</p> + +<p><i>Direct.</i> III. Next understand rightly the nature, +use, and end of baptism. Baptism is to the mutual +covenant between God and man, what the solemnization +of marriage is to them that do before consent; +or what the listing a soldier by giving him +colours, and writing his name, is to one that consented +before to be a soldier.<span +class="fnanchor"><a name="Ref_39" id="Ref_39" href="#Foot_39">[39]</a></span> +In my "Universal Concord," p. 29, 30, I have thus described it: <span +class="sni"><span class="hidev">|</span>External baptism, what.<span +class="hidev">|</span></span>Baptism is a holy sacrament instituted +by Christ, in which a person professing the christian faith (or +the infant of such) is baptized in water into the +name of the Father, the Son, and Holy Ghost, in +signification and solemnization of the holy covenant, +in which as a penitent believer (or the seed of such) +he giveth up himself (or is by the parent given up) +to God the Father, Son, and Holy Ghost, forsaking the +devil, the world, and the flesh, and is solemnly entered +a visible member of Christ and his church, a pardoned, +regenerate child of God, and an heir of heaven.</p> + +<p>As the word baptism is taken for the mere administration +or external ordinance, so the internal +covenanting or faith and repentance of the (adult) +person to be baptized, is no essential part of it, nor +requisite to the being of it; but only the profession +of such a faith and repentance, and the external +entering of the covenant; but as baptism is taken +for the ordinance as performed in all its essential +parts, according to the true intent of Christ in his +institution (that is, in the first and proper meaning +of the word); so the internal covenanting of a penitent, +sincere believer, is necessary to the being of it. +And indeed the word baptism is taken but equivocally +or analogically at most, when it is taken for +the mere external administration and action: for God +doth not institute worship ordinances for bodily motion +only; when he speaketh to man, and requireth +worship of man, he speaketh to him as to a man, +and requireth human actions from him, even the +work of the soul, and not the words of a parrot, or +the motion of a puppet. Therefore the word baptism +in the first and proper signification, doth take +in the inward actions of the heart, as well as the +outward professions and actions. <span +class="sni"><span class="hidev">|</span>Complete baptism, what it is.<span +class="hidev">|</span></span>And +in this proper sense baptism is the mutual covenant between God the +Father, Son, and Holy Ghost, and a penitent believing +sinner, solemnized by the washing of water, in which +as a sacrament of his own appointment God doth engage +himself to be the God and reconciled Father, the +Saviour and the Sanctifier, of the believer, and taketh +him for his reconciled child in Christ, and delivereth +to him, by solemn investiture, the pardon of all his +sins, and title to the mercies of this life and of that +which is to come. What I say in this description +of a penitent believer, is also to be understood of the +children of such that are dedicated by them in baptism +to God, who thereupon have their portion in +the same covenant of grace.</p> + +<p>The word baptism is taken in the first sense when +Simon Magus is said to be baptized, Acts xxviii. +And when we speak of it only in the ecclesiastic +sense, as it is true baptism <i>in foro ecclesiæ</i>; but it is +taken in the latter sense when it is spoken of as the +complete ordinance of God, in the sense of the institution, +and as respecting the proper ends of baptism, +as pardon of sin and life eternal; and <i>in foro cœli</i>.</p> + +<p>In this full and proper sense it is taken by Christ +when he saith, Mark xvi. 16, "He that believeth +and is baptized shall be saved;" that is, he that believeth, +and is by baptism entered into the covenant +of God; and in this sense the ancients took it, when +they affirmed that all that were baptized were regenerated, +pardoned, and made the children of God. +And in this sense it is most true, that he that is baptized +(that is, is a sincere covenanter) shall be saved +if he die in that condition that he is then in.<span +class="fnanchor"><a name="Ref_40" id="Ref_40" href="#Foot_40">[40]</a></span> +All that the minister warrantably baptizeth, are sacramentally +<span class="pagenum"><a name="Page_562" id="Page_562">{562}</a></span> +regenerate, and are <i>in foro ecclesiæ</i> members +of Christ, and children of God, and heirs of heaven: +but it is only those that are sincerely delivered up +in covenant to God in Christ, that are spiritually and +really regenerate, and are such as shall be owned for +members of Christ and children of God <i>in foro cœli</i>. +Therefore it is not unfit that the minister call the +baptized, regenerate and pardoned members of Christ, +and children of God, and heirs of heaven, supposing +that <i>in foro ecclesiæ</i> they were the due subjects of baptism. +But if the persons be such as ought not to be +baptized, the sin then is not in calling baptized persons +regenerate, but in baptizing those that ought not +to have been baptized, and to whom the seal of the +covenant was not due.</p> + +<p>None ought to be baptized but those that either +personally deliver up themselves in covenant to God +the Father, Son, and Holy Ghost, professing a true +repentance, and faith, and consent to the covenant; +or else are thus delivered up, and dedicated, and +entered into covenant in their infancy, by those that, +being christians themselves, have so much interest +in them and power of them, that their act may be +esteemed as the infants' act, and legally imputed to +them as if themselves had done it. If any others are +unduly baptized, they have hereby no title to the +pardon of sin or life eternal, nor are they taken by +God to be in covenant, as having no way consented +to it.</p> + +<p><i>Direct.</i> IV. When you enter a child into the christian +covenant with God, address yourselves to it as +to one of the greatest works in the world; as those +that know the greatness of the benefit, of the duty, +and of the danger. The benefit to them that are +sincere in the covenant, is no less than to have the +pardon of all our sins, and to have God himself to be +our God and Father, and Christ our Saviour, and the +Holy Ghost our Sanctifier, and to have title to the +blessings of this life and of that to come. And for +the duty, how great a work it is for a sinner to enter +into so solemn a covenant with the God of heaven, +for reconciliation and newness of life, and for salvation! +And therefore if any should abuse God by +hypocrisy, and take on them to consent to the terms +of the covenant, (for themselves, or their children,) +when indeed they do not, the danger of such profaneness +and abuse of God must needs be great. Do it +therefore with that due preparation, reverence, and +seriousness, as beseemeth those that are transacting +a business of such unspeakable importance with God +Almighty.</p> + +<p><i>Direct.</i> V. Having been entered in your infancy +into the covenant of God by your parents, you must, +at years of discretion, review the covenant which by +them you made, and renew it personally yourselves; +and this with as great seriousness and resolution as +if you were now first to enter and subscribe it, and +as if your everlasting life or death were to depend +on the sincerity of your consent and performance. +For your infant baptismal covenanting will save none +of you that live to years of discretion, and do not as +heartily own it in their own persons, as if they had +been now to be baptized. But this I pass by, +having said so much of it in my "Book of Confirmation."</p> + +<div class="sidenote">Of renewing the covenant oft.</div> + +<p><i>Direct.</i> VI. Your covenant thus, +1. Made; 2. Solemnized by baptism; +3. And owned at age; must, 4. Be +frequently renewed through the whole course of +your lives. As, (1.) Your first consent must be +habitually continued all your days; for if that ceaseth, +your grace and title to the benefits of God's +covenant ceaseth. (2.) This covenant is virtually +renewed in every act of worship to God; for you +speak to him as your God in covenant, and offer yourselves +to him as his covenanted people. (3.) This +covenant should be actually renewed frequently in +prayer and meditation, and other such acts of communion +with God. (4.) Especially when after a fall +we beg the pardon of our sins, and the mercies of the +covenant, and on days of humiliation and thanksgiving, +and in great distresses, or exhilarating mercies. +(5.) And the Lord's supper is an ordinance instituted +to this very end. It is no small part of our christian +diligence and watchfulness, to keep up and renew our +covenant consent.</p> + +<p><i>Direct.</i> VII. And as careful must you be to keep or +perform your covenant, as to enter it, and renew it; +which is done, 1. By continuing our consent; 2. By +sincere obedience; 3. And by perseverance. We do +not (nor dare not) promise to obey perfectly, nor +promise to be as obedient as the higher and better +sort of christians, though we desire both; but to obey +sincerely we must needs promise, because we must +needs perform it.</p> + +<p>Obedience is sincere, 1. When the radical consent +or subjection of the heart to God in Christ is habitually +and heartily continued. 2. When God's +interest in us is most predominant, and his authority +and law can do more with us, than any fleshly lust +or worldly interest, or than the authority, word, or +persuasions of any man whosoever. 3. When we +unfeignedly desire to be perfect, and habitually and +ordinarily have a predominant love to all that is +good, and a hatred to that which is evil; and had +rather do our duty than be excused from it, and +rather be saved from our sin than keep it.</p> + +<p><i>Direct.</i> VIII. While you sincerely consent unto +the covenant, live by faith upon the promised benefits +of it, believing that God will make good on his +part all that he hath promised. Take it for your +title to pardon, sonship, and eternal life. O think +what a mercy it is to have God in covenant with you +to be your God, your Father, Saviour, Sanctifier, +and felicity! And in this continually rejoice.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_38" id="Foot_38" href="#Ref_38">[38]</a> +Quis vero non doleat baptismo plerosque adultos initio +passim et nostro tempore non raro ante perfundi quam christianam +catechesin vel mediocriter teneant, neque an flagitiosæ et +superstitiosæ vitæ pœnitentia tangantur, neque vero id ipsum quod +accipiunt, an velint accipere, satis constet. Acosta, l. vi. c. 2. p. +520. Nisi petant et instent, christianæ vitæ professione donandi non +sunt. Idem. p. 521. And again, While ignorant or wicked men do hasten +any how, by right or wrong, by guile or force, to make the barbarous +people christians, they do nothing else but make the gospel a scorn, +and certainly destroy the deserters of a rashly undertaken faith. Id. +ibid. p. 522.</p> + +<p class="nodent"><a name="Foot_39" id="Foot_39" href="#Ref_39">[39]</a> +See the "Reformed Liturgy," p. 68.</p> + +<p class="nodent"><a name="Foot_40" id="Foot_40" href="#Ref_40">[40]</a> +Read the Propositions of the Synod in New England, and +the Defence of them against Mr. Davenport, about the subject of +Baptism.</p> + +</div> + +<hr /> + +<h2>CHAPTER IV.<br /><br /> + +<span class="small">DIRECTIONS ABOUT THE PROFESSION OF OUR RELIGION +TO OTHERS.</span></h2> + +<p><i>Direct.</i> I. Understand first how great a duty the +profession of true religion is, that you may not think +as some foolish people, that every man should conceal +his religion, or keep it to himself.<span +class="fnanchor"><a name="Ref_41" id="Ref_41" href="#Foot_41">[41]</a></span> +Observe +therefore these reasons following which require it.</p> + +<p>1. Our tongues and bodies are made to exercise +and show forth that acknowledgment and adoration +of God which is in our hearts. And as he denieth +God with the heart who doth not believe in him and +worship him in his heart, so he denieth God imputatively +with his tongue and life, who doth not profess +and honour him with his tongue and life; and +so he is a practical atheist. Isa. xlv. 23-25, "I +have sworn by myself, the word is gone out of my +mouth in righteousness, and shall not return, That +unto me every knee shall bow, every tongue shall +swear. Surely shall one say, In the Lord have I +<span class="pagenum"><a name="Page_563" id="Page_563">{563}</a></span> +righteousness and strength—In the Lord shall all the +seed of Israel be justified, and shall glory." So Phil. +ii. 9-11, "Wherefore God also hath highly exalted +him, and given him a name above every name, that +at the name of Jesus every knee should bow—and +that every tongue should confess that Jesus Christ +is Lord, to the glory of God the Father." Isa. +xliv. 5, "One shall say, I am the Lord's; and +another shall call him by the name of Jacob; and +another shall subscribe with his hand unto the Lord, +and surname himself by the name of Israel."</p> + +<p>2. The public assemblies, and worship of God, are +purposely appointed by him, that in them we might +make open profession of our religion. He that denieth +profession, denieth the public faith and worship +of the church, and denieth baptism and the +Lord's supper, which are sacraments appointed for +the solemn profession of our faith.</p> + +<p>3. Our profession is needful to our glorifying God. +Men see not our hearts, nor know whether we believe +in God or not, nor what we believe of him, till +they hear or see it in our profession and actions. +Paul's life and death was a profession of Christ, that +in his "boldness Christ might be magnified in his +body," Phil. i. 20. Matt. v. 14-16, "Ye are the +light of the world: a city that is set on a hill cannot +be hid. Neither do men light a candle to put +it under a bushel, but on a candlestick, and it giveth +light to all that are in the house. Let your light so +shine before men, that they may see your good +works, and glorify your Father which is in heaven."</p> + +<p>4. Our profession is the means of saving others: +that which is secret, is no means to profit them. +They must see our good works that they may glorify +God, Phil. i. 12-14.</p> + +<p>5. God hath required our open and bold profession +of him, with the strictest commands, and +upon the greatest penalties. 1 Pet. v. 3, "Sanctify +the Lord God in your hearts, and be ready always +to give an answer to every man that asketh you a +reason of the hope that is in you with meekness and +fear." Rom. x. 9, 10, "If thou shalt confess with +thy mouth the Lord Jesus, and shalt believe in thy +heart that God hath raised him from the dead, thou +shalt be saved: for with the heart man believeth +unto righteousness, and with the mouth confession +is made unto salvation." Mark viii. 38, "Whosoever +shall be ashamed of me and of my words, in this +adulterous and sinful generation, of him also shall +the Son of man be ashamed, when he cometh in the +glory of his Father with the holy angels."<span +class="fnanchor"><a name="Ref_42" id="Ref_42" href="#Foot_42">[42]</a></span></p> + +<p><i>Direct.</i> II. Next, understand what it is in religion +that you must principally profess.<span +class="fnanchor"><a name="Ref_43" id="Ref_43" href="#Foot_43">[43]</a></span> +It is not every +lesser truth, much less every opinion of your own, +in which you are confident that you are wiser than +your brethren. This is the meaning of Rom. xiv. +22, "Hast thou faith? have it to thyself before +God." By "faith" here is not meant the substance +of the christian belief, or any one necessary article +of it. But a belief of the indifferency of such things +as Paul spake of, in meats and drinks. If thou know +these things to be lawful when thy weak brother +doth not, and so thou be wiser than he, thank God +for thy knowledge, and use it to thy own salvation; +but do not proudly and uncharitably contend for it, +and use it uncharitably to the danger of another's +soul, much less to the wrong of the church and gospel, +and the hinderance of greater truths. 2 Tim. ii. +14, "Of these things put them in remembrance," +(that is, of the saints' hope in God's faithfulness,) +"charging them before the Lord that they strive not +about words to no profit, but the subverting of the +hearers." Yet "for the faith we must earnestly +contend," Jude 2, 3. 2 Tim. ii. 23, 24, "But foolish +and unlearned questions avoid, knowing that they do +gender strife. And the servant of the Lord must not +strive, but be gentle to all men."</p> + +<p>But that which is the chiefest matter of our profession +is, The being and perfections of God himself; +his love to man, and power over him, and +man's subjection and obligations unto God; the person, +and office, and works, and benefits of our Redeemer, +with all the duty that we owe to him in +perfect holiness, and all the hopes that we have in +him; the happiness of the saints, the odiousness of +sin, and the misery of the wicked. These, and such +as these, are things that we are called to profess; yet +so as not to deny or renounce the smallest truth.</p> + +<p><i>Direct.</i> III. Understand also the manner how we +must make profession of religion. 1. There is a +professing by words, and a professing by actions. +2. There is a solemn profession by God's public ordinances, +and an occasional or privater profession +by conference, or by our conversations. And all +these ways must religion be professed.</p> + +<p><i>Direct.</i> IV. Understand also the season of each +sort of profession, that you omit not the season, nor +do it unseasonably. 1. Profession by baptism, +Lord's supper, and church assemblies, must be done +in their season, which the church guides are the +conductors of. 2. Profession by an innocent, blameless, +obedient life is never out of season. 3. Profession +by private conference, and by occasional acts +of piety, must be when opportunity inviteth us, and +they are likely to attain their ends. 4. The whole +frame of a believer's life should be so holy, and heavenly, +and mortified, and above the world, as may +amount to a serious profession that he liveth in confident +hope of the life to come, and may show the +world the difference between a worldling and an +heir of heaven; between corrupted nature and true +grace. The professors of godliness must be a peculiar +people, zealous of good works, and adorned with +them.<span +class="fnanchor"><a name="Ref_44" id="Ref_44" href="#Foot_44">[44]</a></span></p> + +<p><i>Direct.</i> V. Take special care that your profession +be sincere, and that you be yourselves as good as +you profess to be. Otherwise, 1. Your profession +will condemn yourselves. 2. And it will dishonour +the truth which you deceitfully profess. There can +scarce a greater injury befall a good cause, than to +have a bad and shameful patron to defend it. Rom. +ii. 3, "And thinkest thou this, O man, that judgest +them which do such things, and dost the same, that +thou shalt escape the judgment of God." Verse +23-25, "Thou that makest thy boast of the law, +through breaking the law dishonourest thou God? +For the name of God is blasphemed among the gentiles +through you—."</p> + +<p><i>Direct.</i> VI. Let not your profession be so much of +your own sincerity as of God and his excellencies: +boast not of yourselves, but of God and Christ, and +the promise, and the hope of true believers; and do +it to God's praise, and not for your own. Be sure +that in all your profession of religion, you be seeking +honour to God, and not unto yourselves. And +then in this manner he that doubteth of his own sincerity, +yet may and must make profession of Christ +and true religion; when you cannot proclaim the +uprightness of your own hearts, you may boldly proclaim +the excellencies of religion, and the happiness +of saints.</p> + +<p><i>Direct.</i> VII. Live upon God alone, and trust his +<span class="pagenum"><a name="Page_564" id="Page_564">{564}</a></span> +all-sufficiency, and abhor that pusillanimity and +baseness of spirit which maketh men afraid or +ashamed openly to own the truth. Remember the +example of your Lord, who before Pontius Pilate +"witnessed a good confession," 1 Tim. vi. 13; who +came "for this end into the world, to bear witness +to the truth," John xviii. 37. Fear not the face of +man, whose breath is in his nostrils, and is perishing +even while he is threatening.<span +class="fnanchor"><a name="Ref_45" id="Ref_45" href="#Foot_45">[45]</a></span> +If thou believe +not that Christ can secure thee from the rage of man, +thou believest not indeed in Christ. If thou believe +not that heaven will satisfy for all that by scorns or +cruelties thou sufferest from sinners, thou hast not +indeed the hope of a believer. And no wonder if +thou profess not that which thou believest not. But +if thou believe that God is God, and Christ is Christ, +and heaven is heaven, and the gospel is true, thou +hast enough in thy belief to secure thee against all +the scorns and cruelties of man, and to tell thee that +Christ will bear thy charges, in all that thou sufferest +for his sake. Oh what abundance are secretly convinced +of the truth, and their consciences bear witness +to the wisdom of the saints, and a holy life; +and yet they dare not openly own and stand to the +truth which they are convinced of for fear of being +mocked by the tongues of the profane, or for fear of +losing their places and preferments! O wretch, dost +thou not tremble when thou art ashamed of Christ, +to think of the day when he will be ashamed of thee? +Then when he comes in glory none will be ashamed +of him! Then where is the tongue that mocked him +and his servants? Who then will deride his holy +ways? Then that will be the greatest glory, which +thou art now ashamed of. Canst thou believe that +day, and yet hide thy profession, through cowardly +fear or shame of man? Is man so great, and is +Christ no greater in thine eyes than so? If he be +not more regardable than man, believe not in him: +if he be, regard him more; and let not a worm be +preferred before thy Saviour.</p> + +<p><i>Direct.</i> VIII. If any doubt arise, whether thou +shouldest now make particular profession of the truth, +(as in the presence of scorners, or when required by +magistrates or others, &c.) let not the advice or interest +of the flesh have any hand at all in the resolving of +the case; but let it be wholly determined as the interest +of Christ requireth. Spare thyself when the +interest of Christ requireth it; not for thyself, but +for him. But when his interest is most promoted by +thy suffering, rejoice that thou art any way capable +of serving him.<span +class="fnanchor"><a name="Ref_46" id="Ref_46" href="#Foot_46">[46]</a></span></p> + +<p><i>Direct.</i> IX. Though sometimes a particular profession +of the faith may be unseasonable, yet you +must never make any profession of the contrary, +either by words or actions. Truth may be sometimes +silenced, but a lie may never be professed or approved.</p> + +<p><i>Direct.</i> X. If any that profess christianity reproach +you for the profession of holiness and diligence, convince +them that they hypocritically profess the same, +and that holiness is essential to christianity: open +their baptismal covenant to them, and the Lord's +prayer, in which they daily pray that God's will may +be done on earth even as it is in heaven, which is more +strictly than the best of us can reach. The difference +between them and you is but this, whether we should +be christians hypocritically in jest, or in good earnest.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_41" id="Foot_41" href="#Ref_41">[41]</a> +Nemo jam infamiam incutiat; nemo aliud existimet: +quin nec fas est ulli de sua religione mentiri. Ex eo enim +quod aliud a se coli dicit quam colit, et culturam et honorem +in alterum transferendo, jam non colit quod negavit: dicimus, +et palam dicimus et vobis torquentibus lacerati et cruenti vociferamur, +Deum colimus per Christum. Tertul. Apolog. c. 11.</p> + +<p class="nodent"><a name="Foot_42" id="Foot_42" href="#Ref_42">[42]</a> +2 Tim. ii. 12; Matt. x. 32, 33; Luke ix. 26.</p> + +<p class="nodent"><a name="Foot_43" id="Foot_43" href="#Ref_43">[43]</a> +1 Cor. viii. 1; 2 Cor. x. 8; Rom. xv. 2; 1 Tim. i. 4; +Tit. iii. 9.</p> + +<p class="nodent"><a name="Foot_44" id="Foot_44" href="#Ref_44">[44]</a> +Tit. ii. 14; 1 Tim. ii. 10.</p> + +<p class="nodent"><a name="Foot_45" id="Foot_45" href="#Ref_45">[45]</a> +The Arians under Valens, and the Vandals, still silenced +the orthodox preachers and forbad their meetings, and yet the +people adhered to their pastors and kept their meetings, while +they could. Sæpius prohibitum est ut sacerdotes vestri conventus +minime celebrarent, nec sua seditione animas subverterunt +christianas. Præcept. Hunner. in Victor. Utic. p. 414.</p> + +<p class="nodent"><a name="Foot_46" id="Foot_46" href="#Ref_46">[46]</a> +Matt. x. 18, 23, 32, 33, 38, 39; xii. 14, 15; xiv. 13; John +x. 39; Heb. xi. 27; Acts ix. 25.</p> + +</div> + +<hr /> + +<h2>CHAPTER V.<br /><br /> + +<span class="small">DIRECTIONS ABOUT VOWS AND PARTICULAR COVENANTS WITH GOD.</span></h2> + +<h3><i>Tit. 1. Directions for the Right Making such Vows +and Covenants.</i></h3> + +<div class="sidenote">What a vow is.</div> + +<p><i>Direct.</i> I. Understand the nature +of a vow, and the use to which it is +appointed.</p> + +<p>A vow is a promise made to God. 1. It is not a +bare assertion or negation. 2. It is not a mere pollicitation, +or expression of the purpose or resolution +of the mind: for he that saith or meaneth no more +than, I am purposed or resolved to do this, may upon +sufficient reason do the contrary; for he may change +his mind and resolution, without any untruth or injury +to any. 3. It is not a mere devoting of a thing +to God for the present by actual resignation. For +the present actual delivery of a thing to sacred uses +is no promise for the future: though we usually join +them both together, yet <i>devovere</i> may be separated +from <i>vovere</i>. 4. It must be therefore a promise, +which is, a voluntary obliging ones self to another +<i>de futuro</i> for some good. 5. It is therefore implied +that it be the act of a rational creature, and of one +that in that act hath some competent use of reason, +and not of a fool, or idiot, or mad-man, or a child that +hath not reason for such an act, no nor of a brain-sick +or melancholy person, who (though he be +<i>cætera sanus</i>) is either delirant in that business, or is +irresistibly borne down and necessitated by his disease +to vow against the sober, deliberate conclusion +of his reason at other times, having at the time of +vowing, reason enough to strive against the act, but +not self-government enough to restrain a passionate, +melancholy vow. 6. Whereas some casuists make +deliberation necessary, it must be understood that to +the being of a vow so much deliberation is requisite +as may make it a rational human act, it must be an +act of reason; but for any further deliberation, it is +necessary only to the well-being, and not to the being +of a vow, and without it it is a rash vow, but not +no vow.<span +class="fnanchor"><a name="Ref_47" id="Ref_47" href="#Foot_47">[47]</a></span> +7. When we say, it must be a voluntary +act, the meaning is not that it must be totally and +absolutely voluntary, without any fear or threatening +to induce us to it; but only that it be really voluntary, +that is, an act of choice, by a free agent, that +considering all things doth choose so to do. He +that hath a sword set to his breast, and doth swear +or vow to save his life, doth do it voluntarily, as +choosing rather to do it than to die. Man having +free-will, may choose rather to die, than vow, if he +think best: his will may be moved by fear, but cannot +be forced by any one, or any means whatsoever. +8. When I say that a vow is a promise, I imply that +the matter of it is necessarily some real or supposed +good; to be good, or to do good, or not to do evil. +Evil may be the matter of an oath, but it is not properly +a vow, if the matter be not supposed good. +9. It is a promise made to God, that we are now +speaking of; whether the name of a vow belong to +a promise made only to man, is a question <i>de nomine</i>, +which we need not stop at.</p> + +<p><span class="pagenum"><a name="Page_565" id="Page_565">{565}</a></span></p> + +<div class="sidenote">The sorts of vows.</div> + +<p>A vow is either a simple promise +to God, or a promise bound with an +oath or imprecation. Some would appropriate the +name of a vow to this last sort only, (when men +swear they will do this or that,) which indeed is the +most formidable sort of vowing; but the true nature +of a vow is found also in a simple self-obliging +promise.</p> + +<div class="sidenote">The use of vows.</div> + +<p>The true reason and use of vows +is but for the more certain and effectual +performance of our duties: not to make new +laws, and duties, and religions for us, but to drive on +the backward, lingering soul to do its duty, and to +break over difficulties and delays: that by strengthening +our bonds, and setting the danger before our +eyes, we may be excited to escape it.</p> + +<div class="sidenote">The obligation of vows.</div> + +<p>It is a great question, whether our +own vows can add any new obligation +to that which before lay upon us +from the command of God. Amesius saith, (Cas. +Consc. lib. iv. c. 16.) <i>Non additur proprie in istis +nova obligatio, neque augetur in se prior: sed magis +agnoscitur et recipitur a nobis: passive in istis æque +fuimus antea obligati: sed activa recognitione arctius +nobis applicatur a nobismetipsis.</i> Others commonly +speak of an additional obligation; and indeed there +is a double obligation added by a vow, to that which +God before had laid on us, to the matter of that +vow. Premising this distinction between <i>obligatio +imponentis</i>, a governing obligation, (which is the +effect of governing right or authority,) and <i>obligatio +consentientis</i>, a self-obliging by voluntary consent, +(which is the effect of that dominion which a rational +free agent hath over his own actions,) I say, 1. He +that voweth doth oblige himself, who before was +obliged by God only; and that a man hath a power +to oblige himself, is discerned by the light of nature, +and is the ground of the law of nations, and of +human converse: and though this is no divine obligation, +yet it is not therefore none at all. 2. But +moreover he that voweth doth induce upon himself +a new divine obligation, by making himself the subject +of it. For example; God hath said, "Honour +the Lord with thy substance:" this command obligeth +me to obey it whether I vow it or not. The same +God hath said, "Pay thy vows to the Most High," +Psal. l. 14; and, "When thou vowest a vow to God, +defer not to pay it," Eccles. v. 4. This layeth no +obligation on me till I vow; but when I have vowed +it doth: so that now I am under a double divine +obligation, (one to the matter of the duty, and another +to keep my vow,) and under a self-obligation of my +own vow: whence also a greater penalty will be due +if I now offend, than else would have been.</p> + +<p>Hence you may see what to think of the common +determination of casuists concerning vows materially +sinful, when they say, a man is not obliged to keep +them. It is only thus far true, that God obligeth +him not to do that particular thing which he voweth, +for God had before forbidden it, and he changeth +not his laws upon man's rash vowings; but yet +there is a self-obligation which he laid upon himself +to do it: and this self-obligation to a sinful act, +was itself a sin, and to be repented of, and not performed; +but it bringeth the person under a double +obligation to penalty, as a perjured person, even +God's obligation who bindeth the perjured to penalty, +and the obligation of his own consent to the punishment, +if there was any oath or imprecation in the +vow. If it were true that such a person had brought +himself under no obligation at all, then he could not +be properly called perjured, nor punished as perjured; +but he that sweareth and voweth to do evil, +(as the Jews to kill Paul,) though he ought not to do +the thing, (because God forbiddeth it,) yet he is a +perjured person for breaking his vow, and deserveth +the penalty, not only of a rash vower, but of one +perjured. Thus error may make a man sinful and +miserable, though it cannot warrant him to sin.</p> + +<p><i>Direct.</i> II. Try well the matter of your vows, and +venture not on them till you are sure that they are +not things forbidden: things sinful or doubtful are +not fit matter for a vow: in asserting, subscribing, +and witnessing, you should take care, that you know +assuredly that the matter be true, and venture not +upon that which may prove false; much more should +you take care that you venture not doubtingly in +vows and oaths. They are matters to be handled +with dread and tenderness, and not to be played with, +and rashly ventured on, as if it were but the speaking +of a common word: "Be not rash with thy mouth, +and let not thy heart be hasty to utter any thing before +God," Eccles. v. 2. It is a grievous snare that +men are oft brought into by ignorant and rash vows;<span +class="fnanchor"><a name="Ref_48" id="Ref_48" href="#Foot_48">[48]</a></span> +as the case of Jephthah, and Herod, and many another +tell us for our warning: an error in such cases is +much more safely and cheaply discerned before, +than afterwards. To have a rash vow or perjury +to repent of, is to set a bone in joint, or pull a +thorn out of your very eye; and who would choose +such pain and smart? "Suffer not thy mouth to +cause thy flesh to sin; neither say thou before the +angel that it was an error: wherefore should God +be angry at thy voice, and destroy the work of thy +hands," Eccles. v. 6. "It is a snare to the man who +devoureth that which is holy, and after vows to make +inquiry," Prov. xx. 25. Be careful and deliberate to +prevent such snares.</p> + +<p><i>Direct.</i> III. Vow not in a passion: stay till the +storm be over: whether it be anger or desire, or +whatever the passion be, delay and deliberate before +you vow; for when passion is up, the judgment is +upon great disadvantage. In your passion you are +apt to be most peremptory and confident when you +are most deceived: if it be your duty to vow, it will +be your duty to-morrow when you are calm. If you +say, that duty must not be delayed, and that you +must do it while the Spirit moveth you: I answer, +Was it not as much a duty before your passion was +kindled as now? It is no sinful delaying of so great +a duty, to stay till you have well proved whether it +be of God. If it be the Spirit of Christ that moveth +you to it, he will be willing that you deliberate and +try it by that word which the same Spirit hath indited +to be your rule. God's Spirit worketh principally +upon the judgment and the will, by settled +convictions, which will endure a rational trial: it is +liker to be your own spirit which worketh principally +on the passion, and will not endure the +trial, nor come into the light, John iii. 18, 19; Isa. +viii. 20.</p> + +<p><i>Direct.</i> IV. Make not a vow of things indifferent +and unnecessary: if they be not good, in a true, comparing, +practical judgment, which considereth all +accidents and circumstances, they are no fit matter +for a vow. Some say, things indifferent are the +fittest matter both for vows and human laws; but +either they speak improperly or untruly, and therefore +dangerously at the best. If an idle word be a +sin, then an idle action is not a thing to be vowed, +because it is not a thing to be done, being as truly a +sin as an idle word: and that which is wholly indifferent +<span class="pagenum"><a name="Page_566" id="Page_566">{566}</a></span> +is idle; for if it be good for any thing, it is +not wholly indifferent; and because it is antecedently +useless, it is consequently sinful to be done.</p> + +<p><i>Object.</i> I. But those that say things indifferent may +be vowed, mean not, things useless or unprofitable +to any good end; but only those things that are good +and useful, but not commanded: such as are the +matter of God's counsels, and tend to man's perfection, +as to vow chastity, poverty, and absolute obedience.</p> + +<p><i>Answ.</i> There are no such things as are morally +good, and not commanded: this is the fiction of men +that have a mind to accuse God's laws and government +of imperfection, and think sinful man can do +better than he is commanded, when none but Christ +ever did so well.<span +class="fnanchor"><a name="Ref_49" id="Ref_49" href="#Foot_49">[49]</a></span></p> + +<p><i>Quest.</i> I. What is moral goodness in any creature +and subject, but a conformity to his ruler's will expressed +in his law? And if this conformity be its +very form and being, it cannot be that any thing +should be morally good that is not commanded.</p> + +<p><i>Quest.</i> II. Doth not the law of God command us +to love him with all our heart, and soul, and strength, +and accordingly to serve him? And is it possible to +give him more than all; or can God come after and +counsel us to give him more than is possible?</p> + +<p><i>Quest.</i> III. Doth not the law of nature oblige us +to serve God to the utmost of our power? He that +denieth it, is become unnatural, and must deny God +to be God, or deny himself to be his rational creature: +for nothing is more clear in nature, than that +the creature who is nothing, and hath nothing but +from God, and is absolutely his own, doth owe him +all that he is able to do.</p> + +<p><i>Quest.</i> IV. Doth not Christ determine the case to +his disciples, Luke xvii. 10?</p> + +<p>A middle between good and evil in morality is a +contradiction: there is no such thing; for good and +evil are the whole of morality: without these species +there is no morality.</p> + +<p><i>Object.</i> II. It seems then you hold that there is +nothing indifferent, which is a paradox.</p> + +<div class="sidenote">Whether any things be indifferent?</div> + +<p><i>Answ.</i> No such matter: there are +thousands and millions of things that +are indifferent; but they are things +natural only, and not things moral. They are indifferent +as to moral good and evil, because they are +neither; but they are not <i>indifferentia moralia</i>: the +indifferency is a negation of any morality in them +<i>in genere</i>, as well as of both the species of morality.<span +class="fnanchor"><a name="Ref_50" id="Ref_50" href="#Foot_50">[50]</a></span> +Whatsoever participateth not of virtue or vice, and +is not eligible or refusable by a moral agent as such, +hath no morality in it. There may be two words so +equal as it may be indifferent which you speak; and +two eggs so equal, as that it may be indifferent +which you eat; but that is no more than to say, the +choosing of one before the other is not <i>actus moralis</i>: +there is no matter of morality in the choice.</p> + +<p><i>Object.</i> III. But if there may be things natural +that are indifferent, why not things moral?</p> + +<p><i>Answ.</i> As goodness is convertible with entity, there +is no natural being but is good: as goodness signifieth +commodity, there is nothing but is profitable +or hurtful, and that is good to one that is hurtful to +another: but if it were not so, yet such goodness or +badness is but accidental to natural being; but moral +goodness and badness is the whole essence of morality.</p> + +<p><i>Object.</i> IV. But doth not the apostle say, "He +that marrieth doth well, and he that marrieth not +doth better?" Therefore all is not sin which is +not best.</p> + +<div class="sidenote">Whether marrying be indifferent?</div> + +<p><i>Answ.</i> The question put to the +apostle to decide, was about marrying +or not marrying, as it belonged to all +christians in general, and not as it belonged to this +or that individual person by some special reason differently +from others. And so in respect to the +church in general, the apostle determineth that there +is no law binding them to marry, or not to marry: +for a law that is made for many must be suited +to what is common to those many. Now marriage +being good for one and not for another, is not made +the matter of a common law, nor is it fit to be so, +and so far is left indifferent: but because that to +most it was rather a hinderance to good in those +times of the church, than a help, therefore for the +present necessity, the apostle calleth marrying "doing +well," because it was not against any universal +law, and it was a state that was suitable to some; +but he calls not marrying "doing better," because +it was then more ordinarily suited to the ends of +christianity. Now God maketh not a distinct law +for every individual person in the church; but one +universal law for all: and this being a thing variable +according to the various cases of individual persons, +was unfit to be particularly determined by a universal +law. But if the question had been only of +any one individual person, then the decision would +have been thus: though marrying is a thing not +directly commanded or forbidden, yet to some it is +helpful as to moral ends, to some it is hurtful, and +to some it is so equal or indifferent, that it is neither +discernibly helpful nor hurtful; now by the general +laws or rules of Scripture to them that <i>consideratis +considerandis</i> it is discernibly helpful, it is not indifferent, +but a duty; to them that it is discernibly +hurtful, it is not indifferent, but a sin; to them that +it is neither discernibly helpful or hurtful as to +moral ends, it is indifferent, as being neither duty nor +sin; for it is not a thing of moral choice or nature at all. +But the light of nature telleth us that God hath not +left it indifferent to men to hinder themselves or to +help themselves as to moral ends; else why pray we, +"Lead us not into temptation?" And marriage is +so great a help to some, and so great a hurt to others, +that no man can say that it is morally indifferent to +all men in the world: and therefore that being none +of the apostle's meaning, it followeth that his meaning +is as aforesaid.</p> + +<p><i>Object.</i> V. But there are many things indifferent +in themselves, though not as clothed with all their +accidents and circumstances: and these actions being +good in their accidents, may be the matter of a vow.</p> + +<p><i>Answ.</i> True, but those actions are commanded +duties, and not things indifferent as so circumstantiated. +It is very few actions in the world that are +made simply duties or sins, in their simple nature +without their circumstances and accidents: the commonest +matter of all God's laws, is actions or dispositions +which are good or evil in their circumstances +and accidents. Therefore I conclude, things wholly +indifferent are not to be vowed.</p> + +<p><i>Direct.</i> V. It is not every duty that is the matter +of a lawful vow. Else you might have as many +vows as duties: every good thought, and word, and +deed might have a vow. And then every sin which +you commit would be accompanied and aggravated +with the guilt of perjury. And no wise man would +<span class="pagenum"><a name="Page_567" id="Page_567">{567}</a></span> +run his soul into such a snare. <i>Object.</i> But do we +not in baptism vow obedience to God? And doth +not obedience contain every particular duty? <i>Answ.</i> +We vow sincere obedience, but not perfect obedience. +We do not vow that we will never sin, nor neglect +a duty (nor ought we to do so). So that as sincere +obedience respecteth every known duty as that which +we shall practise in the bent of our lives, but not in +perfect constancy or degree, so far our vow in baptism +hath respect to all known duties, but no further.</p> + +<p><i>Direct.</i> VI. To make a vow lawful, besides the goodness +of the thing which we vow, there must be a rational, +discernible probability, that the act of vowing +it will do more good than hurt; and this to a wise, +foreseeing judgment. For this vowing is not an ordinary +worship to be offered to God (except the baptismal +vow, renewed in the Lord's supper and at other +seasons); but it is left as an extraordinary means, +for certain ends, which cannot by ordinary means be +attained: and therefore we must discern the season, +by discerning the necessity or usefulness of it. Swearing +is a part of the service of God, but not of his +daily worship, nor frequently and rashly to be used, +by any that would not be held guilty of taking the +name of God in vain: and so it is in the case of +vowing. Therefore he that will make a lawful +vow, must see beforehand, what is the probable +benefit of it, and what is the probable hurt or danger: +and without this foresight it must be rash, and +cannot be lawful. And therefore no one can make +a lawful vow, but wise, foreseeing persons, and those +that advise with such, and are guided by them, if +they be not such themselves; unless in a case +where God hath prescribed by his own determining +commands (as in the covenant of christianity). +Therefore to one man the same vow may be a sin, +that to another may be a duty; because one may +have more reason for it, or necessity of it, and less +danger by it, than another. One man may foresee +that vowing (in case where there is no necessity) +may insnare him either in perplexing doubts, or +terrors, which will make all his life after more irregular +or uncomfortable. Another man may discern +that he is liable to no such danger.<span +class="fnanchor"><a name="Ref_51" id="Ref_51" href="#Foot_51">[51]</a></span></p> + +<p><i>Direct.</i> VII. No man should pretend danger or +scruple against his renewing the vow of christianity, +or any one essential part of it; viz. To take God +the Father, Son, and Holy Ghost for my God, and +Saviour, and Sanctifier, my Owner, Governor, and +Father; renouncing the devil, the world, and the +flesh. Because there is an absolute necessity, <i>præcepti +et medii</i>, of performing this, and he that doth it +not shall certainly be damned; and therefore no +worse matter can stand up against it: he that denieth +it, giveth up himself despairingly to damnation. +Yet I have heard many say, I dare not promise to +turn to God, and live a holy life, lest I break this +promise, and be worse than before. But dost thou +not know, that it must be both made and kept, if +thou wilt be saved? Wilt thou choose to be damned, +for fear of worse? There is but one remedy for +thy soul, and all the hope of thy salvation lieth upon +that alone. And wilt thou refuse that one, for fear lest +thou cast it up and die? when thou shalt certainly die +unless thou both take it, and keep it, and digest it.</p> + +<p><i>Direct.</i> VIII. About particular sins and duties, +deliberate resolutions are the ordinary means of governing +our lives; and vows must not be used where +these will do the work without them. For extraordinary +means must not be used, when ordinary will +serve the turn. Nor must you needlessly draw a +double guilt upon yourselves in case of sinning. And +in mutable or doubtful cases, a resolution may be +changed, when a vow cannot. Try therefore what +deliberate resolutions will do, with the help of other +ordinary means, before you go any further.</p> + +<p><i>Direct.</i> IX. When ordinary resolutions and other +helps will not serve the turn, to engage the will to +the forbearance of a known sin, or the performance +of a known duty, but temptations are so strong as to +bear down all, then it is seasonable to bind ourselves +by a solemn vow, so it be cautelously and deliberately +done, and no greater danger like to follow. In such a +case of necessity, 1. You must deliberate on the benefits +and need. 2. You must foresee all the assaults that +you are like to have to tempt you to perjury, that +they come not unexpected. 3. You must join the +use of all other means for the keeping of your vows.</p> + +<p><i>Direct.</i> X. Make not a law and religion to yourselves +by your voluntary vows, which God never +made you by his authority; nor bind yourselves for +futurity to all that is a duty at present, where it is +possible that the change of things may change your +duty. God is our King and Governor, and not we +ourselves: it is not we, but he, that must give laws +to us. We have work enough to do of his appointing; +we need not make more to ourselves, as if he +had not given us enough. Vows are not to make us +new duties or religions, but to further us in the obedience +of that which our Lord hath imposed on us. +It is a self-condemning sin of foolish will-worshippers, +to be busy in laying more burdens on themselves, +when they know they cannot do so much as +God requireth of them. Yea, some of them murmur +at God's laws as too strict, and at the observers of +them as too precise, (though they come far short of +what is their duty,) and yet will be cutting out more +work for themselves.</p> + +<p>And it is not enough that what you vow be your +duty at the present, but you must bind yourselves to +it by vows no longer than it shall remain your duty. +It may be your duty at the present to live a single +life; but if you will vow therefore that you will +never marry, you may bind yourselves to that which +may prove your sin: you know not what alterations +may befall you in your body or estate, that may +invite you to it. Are you sure that no change shall +make it necessary to you? Or will you presume +to bind God himself by your vows, that he shall +make no such alteration? Or if you were never so +confident of your own unchangeableness, you know +not what fond and violent affections another may be +possessed with, which may make an alteration in +your duty. At the present it may be your duty to +live retiredly, and avoid magistracy and public employments: +but you may not vow it therefore for +continuance; for you know not but God may make +such alterations, as may make it so great and plain +a duty, as without flat impiety or cruelty, you cannot +refuse. Perhaps at the present it may be your duty +to give half your yearly revenues to charitable and +pious uses: but you must not therefore vow it for +continuance (without some special cause to warrant +it); for perhaps the next year it may be your duty +to give but a fourth or a tenth part, or none at all, +according as the providence of God shall dispose of +<span class="pagenum"><a name="Page_568" id="Page_568">{568}</a></span> +your estate and you. Perhaps God may impose a +clear necessity on you, of using your estate some +other way.</p> + +<p><i>Direct.</i> XI. If you be under government, you may +not lawfully vow without your governors' consent, +to do any thing which you may not lawfully do without +their consent, in case you had not vowed it. For +that were, 1. Actually to disobey them at the present, +by making a vow without the direction and +consent of your governors. 2. And thereby to bind +yourselves to disobey them for the future, by doing +that without them, which you should not do without +them. But if it be a thing that you may do, or must +do, though your governors forbid you, then you may +vow it though they forbid you (if you have a call +from the necessity of the vow).</p> + +<p><i>Direct.</i> XII. If oaths be commanded us by usurpers +that have no authority to impose them, we must +not take them in formal obedience to their commands. +For that were to own their usurpation and encourage +them in their sin. If we owe them no obedience in +any thing, we must not obey them in so great a +thing: or if they have some authority over us in +other matters, but none in this, (as a constable hath +no power to give an oath,) we must not obey them +in the point where they have no authority. But yet +it is possible that there may be other reasons that +may make it our duty to do it, though not as an act +of formal obedience: as I may take an oath when a +thief or murderer requireth it, not to obey him, but +to save my life. And if any man command me to +do that which God commandeth me, I must do it, +because God commandeth it.</p> + +<p><i>Direct.</i> XIII. If a lawful magistrate impose an +oath or vow upon you, before you take it you must +consult with God, and know that it is not against +his will. God must be first obeyed in all things; +but especially in matters of so great moment, as vows +and promises.</p> + +<p><i>Quest.</i> I. What if I be in doubt whether the oath +or promise imposed be lawful? must I take it, or +not? If I take an oath which I judge unlawful or +false, I am a perjured or profane despiser of God: +and if a man must refuse all oaths or promises, which +the magistrate commandeth, if he do but doubt +whether they be lawful, then government and justice +will be injured, while every man that hath ignorance +enough to make him dubious, shall refuse all oaths +and promises of allegiance, or for witness to the truth.</p> + +<p><i>Answ.</i> I. I shall tell you what others say first in +the case of doubting. Dr. Sanderson saith, Prælect. +iii. sect. 10, p. 74, 75, <i>Tertius casus est cum quis +juramento pollicetur se facturum aliquid in se fortassis +licitum, quod tamen ipse putat esse illicitum. Ut siquis +ante hæc tempora admittendus ad beneficium (ut vocant) +ecclesiasticum, promisisset in publicis sacris observare +omnes ritus legibus ecclesiasticis imperatos; vestem +scilicet lineam, crucis signum ad sacrum fontem, ingeniculationem +in percipiendis symbolis in sacra cœna, et +id genus alios; quos ipse tamen ex aliquo levi prejudicio +putaret esse superstitiosos et papisticos: quæritur in +hoc casu quæ sit obligatio? Pro Resp. dico tria: Dico</i> +1. <i>Non posse tale juramentum durante tali errore sine +gravi peccato suscipi. Peccat enim graviter qui contra +conscientiam peccat, etsi erroneam. Judicium enim intellectus +cum sit unicuique proxima agendi regula; +voluntas, si judicium illud non sequatur, deficiens a regula +sua, necesse est ut in obliquum feratur. Tritum +est illud, Qui facit contra conscientiam ædificat ad +gehennam. Sane qui jurat in id quod putat esse illicitum, +nihilominus juraturus esset, si esset revera illicitum: +atque ita res illa, ut ut alii licita, est tamen ipsi +illicita: sententiam ferente apostolo, Rom.</i> xiv. 14, <i>&c.</i> +<i>Dico</i> 2. <i>Tale juramentum non obligare, &c.</i>—— That +is, The third case is, when a man promiseth by oath +that he will do a thing which in itself perhaps is +lawful, but he thinketh to be unlawful: as if one before +these times being to be admitted to an ecclesiastical +benefice, (as they call it,) had promised, that in +public worship he would observe all the rites commanded +in the ecclesiastic laws, to wit, the surplice, +the sign of the cross at the sacred font, kneeling in +the receiving of the symbols in the holy supper, and +others the like; which yet out of some light prejudice, +he thought to be superstitious and papistical. +The question is, what obligation there is in this case? +For answer I say three things: 1. I say that an oath, +while such an error lasteth, cannot be taken without +grievous sin; for he grievously sinneth, who sinneth +against his conscience, although it be erroneous. +For when the judgment of the intellect is to every +man the nearest rule of action, it must be that the +will is carried into obliquity, if it follow not that +judgment, as swerving from its rule. It is a common +saying, He that doth against his conscience, buildeth +unto hell: verily he that sweareth to that which he +thinketh to be unlawful, would nevertheless swear if +it were indeed unlawful. And so the thing, though +lawful to another, is to him unlawful, the apostle +passing the sentence, Rom. xiv. 14, &c. 2. I say, +that such an oath bindeth not, &c.—— Of the +obligation I shall speak anon;<span +class="fnanchor"><a name="Ref_52" id="Ref_52" href="#Foot_52">[52]</a></span> +but of the oath or +promise, I think the truth lieth here as followeth.</p> + +<p>1. The question <i>de esse</i> must first be resolved, before +the question of knowing or opinion. Either the +thing is really lawful which is doubted of, or denied, +or it is not. If it be not, then it is a sin to swear or +promise to it; and here there is no case of error. But +if it be really lawful, and the vowing of it lawful, +then the obligations that lie upon this man are these, +and in this order: (1.) To have a humble suspicion +of his own understanding. (2.) To search, and +learn, and use all means to discern it to be what it is. +(3.) In the use of these means to acknowledge the +truth. (4.) And then to promise and obey accordingly. +Now this being his duty, and the order of his +duty, you cannot say that he is not obliged to any +one part of it, though he be obliged to do it all in +this order, and therefore not to do the last first, +without the former: for though you question an +hundred times, What shall he do as long as he cannot +see the truth? the law of God is still the same; +and his error doth not disoblige him: <i>Nemini debetur +commodum ex sua culpa</i>. So many of these acts +as he omitteth, so much he sinneth. It is his sin if +he obey not the magistrate; and it is his sin that he +misjudgeth of the thing; and his sin that he doth not +follow the use of the means till he be informed. So +that his erring conscience entangleth him in a necessity +of sinning; but disobligeth him not at all from +his obedience. 2. But yet this is certain, that in +such a case, he that will swear because man biddeth +him, when he taketh it to be false, is a perjured, +profane despiser of God; but he that forbeareth to +swear for fear of sinning against God, is guilty only +of a pardonable, involuntary weakness.</p> + +<p><i>Direct.</i> XIV. Take heed lest the secret prevalency +of carnal ends or interest, and of fleshly wisdom, do +bias your judgment, and make you stretch your consciences +to take those vows or promises, which otherwise +you would judge unlawful, and refuse. Never good +cometh by following the reasonings and interest of +the flesh, even in smaller matters; much less in +cases of such great importance. Men think it fitteth +them at the present, and doth the business which +they feel most urgent; but it payeth them home with +<span class="pagenum"><a name="Page_569" id="Page_569">{569}</a></span> +troubles and perplexities at the last: it is but like a +draught of cold water in a fever. You have some +present char to do, or some strait to pass through, +in which you think that such an oath, or promise, +or profession would much accommodate you; and +therefore you venture on it, perhaps to your perdition. +It is a foolish course to cure the parts (yea, +the more ignoble parts) with the neglect and detriment +of the whole: it is but like those that cure the +itch by anointing themselves with quicksilver; which +doth the char for them, and sendeth them after to +their graves, or casteth them into some far worse +disease. Remember how deceitful a thing the heart +is, and how subtly such poison of carnal ends will +insinuate itself. Oh how many thousands hath this +undone! that before they are aware, have their wills +first charmed and inclined to the forbidden thing, +and fain would have it to be lawful; and then have +brought themselves to believe it lawful, and so to +commit the sin; and next to defend it, and next to +become the champions of Satan, to fight his battles, +and vilify and abuse them, that by holy wisdom and +tenderness have kept themselves from the deceit.</p> + +<h3><i>Tit. 2. Directions against Perjury and Perfidiousness: +Land for keeping Vows and Oaths.</i></h3> + +<p><i>Direct.</i> I. Be sure that you have just apprehension +of the greatness of the sin of perjury.<span +class="fnanchor"><a name="Ref_53" id="Ref_53" href="#Foot_53">[53]</a></span> +Were it +seen of men in its proper shape, it would more +affright them from it than a sight of the devil +himself would do. I shall show it you in part in +these particulars.</p> + +<div class="sidenote">The heinousness of perjury.</div> + +<p>1. It containeth a lie, and hath all +the malignity in it which I before +showed to be in lying, with much +more. 2. Perjury is a denial or contempt of God. He +that appealeth to his judgment by an oath, and doth +this in falsehood,<span +class="fnanchor"><a name="Ref_54" id="Ref_54" href="#Foot_54">[54]</a></span> +doth show that either he believeth +not that there is a God,<span +class="fnanchor"><a name="Ref_55" id="Ref_55" href="#Foot_55">[55]</a></span> +or that he believeth not +that he is the righteous Governor of the world, who +will justly determine all the causes that belong to +his tribunal. The perjured person doth as it were +bid defiance to God, and setteth him at nought, as +one that is not able to be avenged on him. 3. Perjury +is a calling for the vengeance of God against +yourselves. You invite God to plague you, as if you +bid him do his worst: you appeal to him for judgment +in your guilt, and you shall find that he will +not hold you guiltless. Imprecations against yourselves +are implied in your oaths: he that sweareth +doth say in effect, Let God judge and punish me as +a perjured wretch, if I speak not the truth. And it +is a dreadful thing to fall into the hands of the living +God, for vengeance is his and he will recompence, +Heb. x. 30, 31: and when he judgeth the +wicked, "he is a consuming fire," Heb. xii. 29. +4. Perjury and perfidiousness are sins that leave the +conscience no ease of an extenuation or excuse; but +it is so heinous a villany, that it is the seed of self-tormenting +desperation. Some sins conscience can +make shift a while to hide, by saying, It is a controversy; +and, Many wise men are of another mind; +but perjury is a sin which heathens and infidels +bear as free a testimony against (in their way) as +christians do. Some sins are shifted off by saying, +They are little ones. But<span +class="fnanchor"><a name="Ref_56" id="Ref_56" href="#Foot_56">[56]</a></span> +christians and heathens +are agreed that perjury is a sin almost as great as +the devil can teach his servants to commit. Saith +Plutarch,<span +class="fnanchor"><a name="Ref_57" id="Ref_57" href="#Foot_57">[57]</a></span> +He that deceiveth his enemy by an oath, +doth confess thereby, that he feareth his enemy, and +despiseth God. Saith Cicero, The penalty of perjury +is destruction from God, and shame from man. +Saith Q. Curtius, Perfidiousness is a crime which no +merits can mitigate. Read Cicero de Offic. lib. iii. +Saith Aristotle, He that will extenuate an oath, must +say, that those villanous wretches that think God +seeth not, do think also to go away with their perjury +unpunished. In a word, the heathens commonly +take the revenge of perjury to belong in so +special a manner to the gods, that they conclude +that man, and usually his posterity, to be destinated +to ruin, that is perjured and perfidious: insomuch +that it is written<span +class="fnanchor"><a name="Ref_58" id="Ref_58" href="#Foot_58">[58]</a></span> +of Agesilaus and many others, that +when their enemies were perjured, and broke their +covenants, they took it for a sign of victory, and the +best prognostic of their success against them. Plutarch +recordeth this story of Clemens, that having +made a truce for seven days with the Argives, he set +upon them, and killed and took many of them in the +night; and when he was charged with perfidiousness, +answered, I made not a truce with them for +seven nights, but for seven days. But the women +fetched arms out of the temples of the gods, and +repulsed him with shame, and he ran mad, and with +his sword did mangle his own body, and died in a +most hideous manner. When conscience is awakened +to see such a sin as perjury, no wonder if such +run mad, or hang themselves; as perfidious Ahithophel +and Judas did. No doubt but everlasting horror +and desperation will be the end of such, if true +conversion do not prevent it. 5. It is a sin that +ruineth families and societies,<span +class="fnanchor"><a name="Ref_59" id="Ref_59" href="#Foot_59">[59]</a></span> +like fire that being +kindled in the thatch, never stoppeth till it have +consumed all the house. Though "the curse of the +Lord is in the house of the wicked, but he blesseth +the habitation of the just," Prov. iii. 33; yet among +all the wicked, there are few so commonly marked +out with their families to shame and ruin, as the +perjured. Whatever nation is stigmatized with a +<i>fides Punica vel Græca</i>, with the brand of perjury, it +is not only their greatest infamy, but, like "Lord, +have mercy on us" written on your doors, a sign of +a destroying plague within.<span +class="fnanchor"><a name="Ref_60" id="Ref_60" href="#Foot_60">[60]</a></span> +Saith Silius,</p> + +<div class="poem"> +<span class="i2">Non illi domus aut conjux aut vita manebit</span> +<span class="i2">Unquam expers luctus, lachrymæque: aget æquore semper</span> +<span class="i2">Ac tellure premens; aget ægrum nocte dieque;</span> +<span class="i2">Despecta ac violata fides—</span> +</div> + +<p class="nodent">Saith Claudian,</p> + +<div class="poem"> +<span class="i2">In prolem dilatarunt perjuria patris,</span> +<span class="i2">Et pœnam merito filius ore luit.—</span> +</div> + +<p class="nodent">So Tibullus,</p> + +<div class="poem"> +<span class="i2">Ah miser: et siquis primo perjuria celat,</span> +<span class="i2">Sera tamen tacitus pœna venit pedibus.</span> +</div> + +<p class="nodent">Saith Pausanias, The fraud that is committed by +perjury, falleth upon posterity. 6. Perjury and perfidiousness +are virtually treason, rebellion, and murder +<span class="pagenum"><a name="Page_570" id="Page_570">{570}</a></span> +against kings and magistrates, and no more to +be favoured in a kingdom, by a king that loveth his +life and safety, than the plague in a city, or poison to +the body. <i>Tristissimum et domesticum regibus omnibus +pharmacum, liberorum, amicorum et exercitus perfidia</i>, +saith Appian. What security have princes of +their crowns, or lives, where oaths and covenants +seem not obligatory? There is then nothing left +but fear of punishment to restrain the violence of +any one that would do them mischief; and craft or +strength will easily break the bonds of fear. He +that would dissolve the bond of oaths, and teach men +to make light of perjury, is no more to be endured +in a kingdom, than he that openly inviteth the subjects +to kill their king, or rise up in rebellion against +him. If he that breaketh the least of God's commands, +and teacheth men so to do, shall be called +least in the kingdom of God, Matt. v. 19, then surely +he that breaketh the great commands by the most +odious sin of perjury, and teacheth men so to do, +should neither be great, nor any thing, in the kingdoms +of men. 7. Perjury is the poison of all societies, +and of friendship, and of human converse, and +turneth all into a state of enmity, or hostility, and +teacheth all men to live together like foes. He that +is not to be believed when he sweareth, is never to +be believed: and when oaths and covenants signify +nothing, and no man can believe another, what are +they but as so many foes to one another? How +can there be any relations of governors and subjects? +of husband and wife? of master and servants? or +how can there be any trading or commerce, when +there is no trust? Perjury dissolveth all societies +by loosening all the bonds of association. Well +might Dionys. Halic. lib. iii. say, The perfidious are +far worse than open enemies, and worthy of far +greater punishment. For a man may more easily +avoid the ambushments of foes, and repel their assaults, +than escape the perfidiousness of seeming +friends. Saith Val. Max. lib. ix. c. 6, Perfidiousness +is a hidden and insnaring mischief; whose effectual +force is in lying and deceiving: its fruit consisteth +in some horrid villany; which is ripe and sure +when it hath compassed cruelty with wicked hands; +bringing as great mischief to mankind, as fidelity +bringeth good and safety. He that teacheth the doctrine +of perjury and perfidiousness, doth bid every +man shift for himself, and trust no more his friend +or neighbour, but all take heed of one another, as +so many serpents or wild beasts. Lions and bears +may better be suffered to live loose among men, than +those that teach men to make light of oaths. 8. +Thus also it destroyeth personal love, and teacheth +all men to be haters of each other: for it can be no +better when men become such hateful creatures to +each other, as not at all to be credited or sociably +conversed with. 9. Perjury and perfidiousness do +proclaim men deplorate; and stigmatize them with +this character, that they are persons that will stick +at the committing of no kind of villany in the world, +further than their fleshly interest hindereth them. +No charity bindeth a man to think that he will +make conscience of murder, rebellion, deceit, adultery, +or any imaginable wickedness, who maketh no +conscience of perjury and perfidiousness. Such a +person alloweth you to judge that if the temptation +serve, he will do any thing that the devil bids him: +and that he is virtually a compound of all iniquity, +and prepared for every evil work. 10. Lastly, as +perjury doth thus dissolve societies, and turn mankind +into enmity with each other, so it would make the +misery uncurable, by making even penitents incredible. +Who will believe him, even while he professeth +to repent, that hath showed that when he sweareth +he is not to be believed? He that dare forswear +himself, dare lie when he pretendeth repentance for +his perjury. It must be some deeds that are more +credible than words and oaths, that must recover the +credit of such a man's professions. If perjury have +violated any relations, it leaveth the breach almost +uncurable, because no professions of repentance or +future fidelity can be trusted. Thus I have partly +showed you the malignity of perjury and covenant-breaking.</p> + +<p><i>Direct.</i> II. Be sure that you make no vow or +covenant which God hath forbidden you to keep. +It is rash vowing and swearing which is the common +cause of perjury. You should, at the making of +your vow, have seen into the bottom of it, and +foreseen all the evils that might follow it, and the +temptations which were like to draw you into perjury. +He is virtually perjured as soon as he hath +sworn, who sweareth to do that which he must not +do; the preventive means are here the best.</p> + +<p><i>Direct.</i> III. Be sure you take no oath or vow which +you are not sincerely resolved to perform.<span +class="fnanchor"><a name="Ref_61" id="Ref_61" href="#Foot_61">[61]</a></span> +They +that swear or vow with a secret reserve, that rather +than they will be ruined by keeping it, they will break +it, are habitually and reputatively perjured persons, +even before they break it; besides that, they show +a base, hypocritical, profligate conscience, that can +deliberately commit so great a sin.</p> + +<p><i>Direct.</i> IV. See that all fleshly, worldly interest +be fully subdued to the interest of your souls, and to +the will of God. He that at the heart sets more by +his body than his soul, and loveth his worldly prosperity +above God, will lie, or swear, or forswear, or +do any thing to save that carnal interest which he +most valueth. He that is carnal and worldly at the +heart, is false at the heart; the religion of such a +hypocrite will give place to his temporal safety or +commodity, and will carry him no further than the +way is fair. It is no wonder that a proud man, or a +worldling, will renounce both God and his true felicity +for the world, seeing indeed he taketh it for +his god and his felicity; even as a believer will renounce +the world for God.<span +class="fnanchor"><a name="Ref_62" id="Ref_62" href="#Foot_62">[62]</a></span></p> + +<p><i>Direct.</i> V. Beware of inordinate fear of man, and +of a distrustful withdrawing of your heart from God. +Else you will be carried to comply with the will of +man before the will of God, and to avoid the wrath +of man before the wrath of God. Read and fear that +heavy curse, Jer. xvii. 5, 6. God is unchangeable, +and hath commanded you so far to imitate him, as +"If a man vow a vow unto the Lord, or swear an +oath to bind his soul with a bond, he shall not break +his word; he shall do according to all that proceedeth +out of his mouth," Numb. xxx. 2. But man is mutable, +and so is his interest and his affairs; and therefore +if you are the servants of men, you must swear +one year, and forswear it, or swear the contrary, the +next: when their interest requireth it, you must not +be thought worthy to live among men, if you +will not promise or swear as they command you; +<span class="pagenum"><a name="Page_571" id="Page_571">{571}</a></span> +and when their interest altereth and requireth the +contrary, you must hold all those bonds to be but +straws, and break them for their ends.</p> + +<p><i>Direct.</i> VI. Be sure that you lose not the fear of +God, and the tenderness of your consciences. When +these are lost, your understanding, and sense, and +life are lost; and you will not stick at the greatest +wickedness; nor know when you have done it, what +you did. If faith see not God continually present, +and foresee not the great approaching day, perjury +or any villany will seem tolerable, for worldly ends: +for when you look but to men's present case, you +will see that "the righteous and the wise, and their +works, are in the hands of God; no man knoweth love +or hatred by all that is before them. All things come +alike to all; there is one event to the righteous, and +to the wicked; to the good, and to the clean, and to +the unclean; to him that sacrificeth, and to him that +sacrificeth not: as is the good, so is the sinner; and +he that sweareth, as he that feareth an oath," Eccles. +ix. 1, 2. But in the end, men "shall discern between +the righteous and the wicked," Mal. iii. 18. Therefore +it is the believing foresight of the end, that by +preserving the fear of God and tenderness of conscience, +must save you from this, and all other +heinous sin.</p> + +<p><i>Direct.</i> VII. Be not bold and rash about such +dreadful things as vows. Run not as fearlessly upon +them as if you were but going to your dinner; the +wrath of God is not to be jested with. <i>Usque ad aras</i>, +was the bounds even of a heathen's kindness to his +friend. Meddle with oaths with the greatest fear, +and caution, and circumspection. It is terrible here +to find that you were mistaken, through any temerity, +or negligence, or secret seduction of a carnal +interest.</p> + +<p><i>Direct.</i> VIII. Especially be very fearful of owning +any public doctrine, or doing any public act, which +tendeth to harden others in their perjury, or to encourage +multitudes to commit the sin.<span +class="fnanchor"><a name="Ref_63" id="Ref_63" href="#Foot_63">[63]</a></span> +To be forsworn +yourselves is a dreadful case; but to teach +whole nations or churches to forswear themselves, +or to plead for it, or justify it as a lawful +thing, is much more dreadful. And though you +teach not or own not perjury under the name of perjury, +yet if first you will make plain perjury to seem +no perjury, that so you may justify it, it is still a +most inhuman, horrid act. God knoweth I insult +not over the papists, with a delight to make any +christians odious! but with grief I remember how +lamentably they have abused our holy profession, +while not only their great doctors, but their approved +general council at the Lateran under Pope Innocent +the Third, in the third canon hath decreed that the +pope may depose temporal lords from their dominions, +and give them unto others, and discharge their +vassals from their allegiance and fidelity, if they be +heretics, or will not exterminate heretics (even such +as the holy men there condemned were, in the pope's +account). To declare to many christian nations, that +it is lawful to break their oaths and promises to their +lawful lords and rulers, or their vows to God, and to +undertake, by defending or owning this, to justify all +those nations that shall be guilty of this perjury and +perfidiousness, oh what a horrid crime is this! what +a shame even unto human nature! and how great a +wrong to the christian name!</p> + +<p><i>Direct.</i> IX. Understand and remember these following +rules, to acquaint you how far a vow is obligatory: +which I shall give you for the most part out of +Dr. Sanderson, because his decisions of these cases +are now of best esteem.</p> + +<p><i>Rule</i> I. The general rule laid down Numb. xxx. 2, +3, doth make a vow, as such, to be obligatory, though +the party should have a secret equivocation or intent, +that though he speak the words to deceive +another, yet he will not oblige himself. Such a reserve +not to oblige himself hindereth not the obligation, +but proveth him a perfidious hypocrite. Dr. +Sanderson, p. 23, <i>Juramentum omne ex sua natura est +obligatorium: ita ut si quis juret non intendens se obligare, +nihilominus tamen suscipiendo juramentum ipso +facto obligetur</i>: that is, If he so far understand what +he doth, as that his words may bear the definition of +an oath or vow; otherwise if he speak the words of +an oath in a strange language, thinking they signify +something else, or if he speak in his sleep, or deliration, +or distraction, it is no oath, and so not +obligatory.</p> + +<p><i>Rule</i> II. Those conditions are to be taken as intended +in all oaths, (whether expressed or no,) +which the very nature of the thing doth necessarily +imply<span +class="fnanchor"><a name="Ref_64" id="Ref_64" href="#Foot_64">[64]</a></span> +(unless any be so brutish as to express the +contrary). And these are all reducible to two heads: +1. A natural, and, 2. A moral impossibility. 1. +Whoever sweareth to do any thing, or give any +thing, is supposed to mean, If I live; and if I be not +disabled in my body, faculties, estate; if God make +it not impossible to be, &c. For no man can be +supposed to mean, I will do it whether God will or +not, and whether I live or not, and whether I be +able or not. 2. Whoever voweth or sweareth to do +any thing, must be understood to mean it, If no +change of providence make it a sin; or if I find not, +contrary to my present supposition, that God forbiddeth +it. For no man that is a christian is to be supposed +to mean when he voweth, I will do this, +though God forbid it, or though it prove to be a sin; +especially when men therefore vow it, because they +take it to be a duty. Now as that which is sinful is +morally impossible, so there are divers ways by +which a thing may appear or become sinful to us. +(1.) When we find it forbidden directly in the word +of God, which at first we understood not. (2.) +When the change of things doth make that a sin, +which before was a duty; of which may be given an +hundred instances; as when the change of a man's +estate, of his opportunities, of his liberty, of his parts +and abilities, of objects, of customs, of the laws of +civil governors, doth change the very matter of his +duty.</p> + +<p><i>Quest.</i> But will every change disoblige us? If +not, what change must it be? seeing casuists use to +put it as a condition in general, <i>rebus sic stantibus</i>. +<i>Answ.</i> No: it is not every change of things that disobligeth +us from the bonds of a vow. For then +vows were of no considerable signification. But, 1. +If the very matter that was vowed, or about which +the vow was, do cease, <i>cessante materia, cessat obligatio</i>:<span +class="fnanchor"><a name="Ref_65" id="Ref_65" href="#Foot_65">[65]</a></span> +as if I promise to teach a pupil, I am disobliged +when he is dead. If I promise to pay so +much money in gold, and the king should forbid +gold and change his coin, I am not obliged to it. 2. +<i>Cessante termino vel correlato, cessat obligatio</i>: If the +party die to whom I am bound, my personal obligation +ceaseth. And so the conjugal bond ceaseth at +death, and civil bonds by civil death. 3. <i>Cessante +fine, cessat obligatio</i>: If the use and end wholly +cease, my obligation, which was only to that use +and end, ceaseth. As if a physician promise to give +<span class="pagenum"><a name="Page_572" id="Page_572">{572}</a></span> +physic for nothing for the cure of the plague, to all +the poor of the city; when the plague ceaseth, +his end, and so his obligation, ceaseth. 4. <i>Cessante +persona naturali relata, cessat obligatio personalis</i>: +When the natural person dieth, the obligation +ceaseth. I cannot be obliged to do that when I am +dead, which is proper to the living. The subject of +the obligation ceasing, the accidents must cease. 5. +<i>Cessante relatione vel persona civili, cessat obligatio +talis, qua talis</i>: The obligation which lay on a person +in any relation merely as such, doth cease when +that relation ceaseth. A king is not bound to govern +or protect his subjects if they traitorously depose +him, or if he cast them off, and take another +kingdom (as when Henry III. of France left the +kingdom of Poland): nor are subjects bound to allegiance +and obedience to him that is not indeed their +king. A judge, or justice, or constable, or tutor, is +no longer bound by his oath to do the offices of these +relations, than he continueth in the relation. A divorced +wife is not bound by her conjugal vow to her +husband as before, nor masters and servants, when +their relations cease; nor a soldier to his general by +his military sacrament, when the army is disbanded, +or he is cashiered or dismissed.</p> + +<p><i>Rule</i> III. No vows or promises of our own can +dissolve the obligation laid upon us by the law of +God. For we have no co-ordinate, much less superior +authority over ourselves; our self-obligations +are but for the furthering of our obedience.</p> + +<p><i>Rule</i> IV. Therefore no vows can disoblige a man +from any present duty, nor justify him in the committing +of any sin. Vows are to engage us to God, +and not against him: if the matter which we vow be +evil, it is a sin to vow it, and a sin to do it upon +pretence of a vow. Sin is no acceptable sacrifice to +God.</p> + +<p><i>Rule</i> V. If I vow that I will do some duty better, +I am not thereby disobliged from doing it at all, +when I am disabled from doing it better.<span +class="fnanchor"><a name="Ref_66" id="Ref_66" href="#Foot_66">[66]</a></span> +Suppose +a magistrate, seeing much amiss in church and commonwealth, +doth vow a reformation, and vow against +the abuses which he findeth; if now the people's +obstinacy and rebellion disable him to perform that +vow, it doth not follow that he must lay down his +sceptre, and cease to govern them at all, because he +cannot do it as he ought, if he were free. So if the +pastors of any church do vow the reformation of +church abuses, in their places, if they be hindered +by their rulers, or by the people, it doth not follow +that they must lay down their callings, and not worship +God publicly at all, because they cannot do it +as they would, and ought if they were free; as long +as they may worship him without committing any +sin. God's first obligation on me is to worship him, +and the second for the manner, to do it as near his +order as I can: now if I cannot avoid the imperfections +of worship, though I vowed it, I must not +therefore avoid the worship itself (as long as corruptions +destroy not the very nature of it, and I am +put myself upon no actual sin). For I was bound to +worship God before my vows, and in order of nature +before my obligation <i>de modo</i>: and my vow was +made with an implied condition, that the thing were +possible and lawful: and when that ceaseth to be +possible or lawful which I vowed, I must, nevertheless, +do that which still remaineth possible and lawful. +To give over God's solemn worship with the +church, is no reformation. To prefer no worship +before imperfect worship, is a greater deformation +and corruption, than to prefer imperfect worship before +that which is more perfect. And to prefer a +worship imperfect in the manner, before no church +worship at all, is a greater reformation than to prefer +a more perfect manner of worship before a more +imperfect and defective. To worship God decently +and in order, supposeth that he must be worshipped; +and he that doth not worship at all, doth not worship +him decently. If a physician vow that he will +administer a certain effectual antidote to all his +patients that have the plague, and that he will not +administer a certain less effectual preparation, which +some apothecaries, through covetousness or carelessness, +had brought into common use, to the injury of +the sick; his vow is to be interpreted with these exceptions: +I will do it if I can, without dishonesty or +a greater mischief: I will not administer the sophisticated +antidote when I can have better: I vow this +for my patients' benefit, and not for their destruction. +Therefore if the sophisticated antidote is much +better than none, and may save men's lives, and the +patients grow wilful and will take no other, or +authority forbid the use of any other, the physician +is neither bound to forsake his calling rather than +use it, nor to neglect the life of his patients (if their +lives indeed lie upon his care, and they may not be +in some good hopes without him, and the good of +many require him not to neglect a few). But he +must do what he can, when he cannot do what he +would, and only show that he consenteth not to the +sophistication.</p> + +<p><i>Rule</i> VI. Though he that voweth a lawful thing, +must be understood to mean, if it continue possible +and lawful; yet if he himself be the culpable cause +that afterwards it becometh impossible or unlawful, +he violateth his vow. He that voweth to give so +much to the poor, and after prodigally wasteth it, +and hath it not to give, doth break his vow; which +he doth not if fire or thieves deprive him of it +against his will. He that voweth to preach the +gospel, if he cut out his own tongue, or culpably +procure another to imprison, silence, or hinder him, +doth break his vow; which he did not if the hinderance +were involuntary and insuperable: consent +doth make the impedition his own act.</p> + +<p><i>Rule</i> VII. In the taking and keeping of oaths and +vows we must deal simply and openly without equivocation +and deceit.<span +class="fnanchor"><a name="Ref_67" id="Ref_67" href="#Foot_67">[67]</a></span> +Psal. xxiv. 3-5, "Who shall +ascend into the hill of the Lord? or who shall stand +in his holy place? He that hath clean hands, and a +pure heart; who hath not lifted up his soul unto +vanity, nor sworn deceitfully. He shall receive the +blessing from the Lord, and righteousness from the +God of his salvation."</p> + +<p><i>Rule</i> VIII. He that juggleth or stretcheth his +conscience by fraudulent shifts and interpretations +afterwards, is as bad as he that dissembleth in the +taking of the oath. To break it by deceit, is as bad +as to take it in deceit. Psal. xv. 1, 4, "Lord, who +shall abide in thy tabernacle—he that sweareth to +his own hurt and changeth not." Saith Dr. Sanderson,<span +class="fnanchor"><a name="Ref_68" id="Ref_68" href="#Foot_68">[68]</a></span> +<i>Ista mihi aut non cogitare</i>, &c. "It seemeth to +<span class="pagenum"><a name="Page_573" id="Page_573">{573}</a></span> +me that the greater part of the men of these times +either think not of these things, or at least not seriously; +who fear not, at large and in express words, +without going about, to swear to all that, whatever +it be, which is proposed to them by those that have +power to hurt them: yea, and they take themselves +for the only wise men, and not without some disdain +deride the simplicity and needless fear of those, that +lest they hurt their consciences forsooth, do seek a +knot in a rush, and oppose the forms prescribed by +those that have power to prescribe them. And in +the mean time they securely free themselves from +all crime and fear of perjury, and think they have +looked well to themselves and their consciences, if +either when they swear, like Jesuits, they can defend +themselves by the help of some tacit equivocation, +or mental reservation, or subtle interpretation +which is strained and utterly alien from the words; +or else after they have sworn can find some thing to +slip through, some cunning evasion, as a wise remedy, +by which they may so elude their oath, as that +keeping the words, the sense may by some sophism +be eluded, and all the force of it utterly enervated. +The ancient christians knew not this divinity, nor +the sounder heathens this moral philosophy. For +otherwise saith Augustine, They are perjured, who +keeping the words, deceive the expectation of those +they swear to: and otherwise saith Cicero," &c. +He goeth on to confirm it at large by argument.</p> + +<p><i>Rule</i> IX. An oath is to be taken and interpreted +strictly. Sanderson saith,<span +class="fnanchor"><a name="Ref_69" id="Ref_69" href="#Foot_69">[69]</a></span> +<i>Juramenti obligatio est +stricti juris</i>; that is, <i>non ut excludat juris interpretationem +æquitate temperatam; sed ut excludat juris interpretationem +gratia corruptam</i>: "not as excluding an +equitable interpretation, but as excluding an interpretation +corrupted by partiality:" that it be a just +interpretation, between the extremes of rigid, and +favourable or partial; and in doubtful cases it is +safer to follow the strict, than the benign or favourable +sense. It is dangerous stretching and venturing +too far in matters of so sacred a nature, and of such +great importance as vows and oaths.</p> + +<p><i>Rule</i> X. In the exposition of such doubtful oaths +and vows, 1. We must specially watch against self-interest +or commodity, that it corrupt not our understandings. +2. And we must not take our oaths or +any part of them in such a sense, as a pious, prudent +stander-by that is impartial, and no whit interested +in the business, cannot easily find in the words +themselves.<span +class="fnanchor"><a name="Ref_70" id="Ref_70" href="#Foot_70">[70]</a></span></p> + +<p><i>Rule</i> XI. In doubtful cases the greatest danger +must be most carefully avoided, and the safer side +preferred: but the danger of the soul by perjury is +the greatest, and therefore no bodily danger should +so carefully be avoided: and therefore an oath that +in the common and obvious sense seemeth unlawful +should not be taken, unless there be very full evidence +that it hath another sense. Sand. p. 46, <i>Nititur +autem</i>, &c. This reason leaneth on that general +and most useful rule, that in doubtful cases we must +follow the safer side: but it is safer not to swear, +where the words of the oath proposed, do seem according +to the common and obvious sense of the +words to contain in them something unlawful; than +by a loose interpretation so to lenify them for our +own ends, that we may the more securely swear +them. For it is plain that such an oath may be refused +without the peril of perjury; but not that it +can be taken without some danger or fear. The +same rule must guide us also in keeping vows.</p> + +<p><i>Rule</i> XII. It is ordinarily resolved that imposed +oaths must be kept according to the sense of the +imposer. See Sanders. p. 191, 192. But I conceive +that assertion must be more exactly opened and +bounded. 1. Where justice requireth that we have +respect to the will or right of the imposer, there the +oath imposed must be taken in his sense; but whether +it must be kept in his sense is further to be +considered. 2. When I have done my best to understand +the sense of the imposer in taking the oath, +and yet mistake it, and so take it (without fraud) in +another sense, the question then is somewhat hard, +whether I must keep it in the sense I took it in, or +in his sense, which then I understood not. If I +must not keep it in my own sense, which I took it +in, then it would follow that I must keep another +oath, and not that which I took: for it is the sense +that is the oath. And I never obliged myself to any +thing, but according to my own sense: and yet on +the other side, if every man may take oaths in their +private sense, then oaths will not attain their ends, +nor be any security to the imposers.</p> + +<p>In this case you must carefully distinguish between +the formal obligation of the oath or vow as such, +and the obligation of justice to my neighbour which +is a consequent of my vow. And for the former I +conceive (with submission) that an oath or vow cannot +bind me, formally as such, in any sense but my +own in which <i>bona fide</i> I took it. Because formally +an oath cannot bind me which I never took: but I +never took that which I never meant, nor thought of; +if you so define an oath as to take in the sense, +which is the soul of it.</p> + +<p>But then in regard of the consequential obligation +in point of justice unto man, the question I think +must be thus resolved: 1. We must distinguish between +a lawful imposer or contractor, and a violent +usurper or robber that injuriously compelleth us to +swear. 2. Between the obvious, usual sense of the +words, and an unusual, forced sense. 3. Between a +sincere, involuntary misunderstanding the imposer, +and a voluntary, fraudulent reservation or private +sense. 4. Between one that I owe something to +antecedently, and one that I owe nothing to but by +the mere self-obligation of my vow. 5. Between an +imposer that is himself the culpable cause of my +misunderstanding him, and one that is not the cause, +but my own weakness or negligence is the cause. +6. Between a case where both senses may be kept, +and a case where they cannot, being inconsistent. +Upon these distinctions, I thus resolve the question.</p> + +<p><i>Prop.</i> I. If I fraudulently and wilfully take an oath +in a sense of my own, contrary to the sense of the +imposer, and the common and just sense of the words +themselves, I am guilty of perfidiousness and profaneness +in the very taking of it.<span +class="fnanchor"><a name="Ref_71" id="Ref_71" href="#Foot_71">[71]</a></span></p> + +<p><i>Prop.</i> II. If it be long of my own culpable ignorance +or negligence that I misunderstood the imposer, +I am not thereby disobliged from the public sense.</p> + +<p><i>Prop.</i> III. When the imposer openly putteth a +sense on the words imposed contrary to the usual, +obvious sense, I am to understand him according to +his own expression, and not to take the oath, as imposed +in any other sense.</p> + +<p><i>Prop.</i> IV. If the imposer refuse or neglect to tell +me his sense any otherwise than in the imposed +<span class="pagenum"><a name="Page_574" id="Page_574">{574}</a></span> +words, I am to take and keep them according to the +obvious sense of the words, as they are commonly +used in the time and place which I live in.</p> + +<p><i>Prop.</i> V. If it be long of the imposer's obscurity, +or refusing to explain himself, or other culpable +cause, that I mistook him, I am not bound to keep +my oath in his sense, as different from my own +(unless there be some other reason for it).</p> + +<p><i>Prop.</i> VI. If the imposer be a robber or usurper, +or one that I owe nothing to in justice, but what I +oblige myself to by my oath, I am not then bound at +all to keep my oath in his sense, if my own sense was +according to the common use of the words.</p> + +<p><i>Prop.</i> VII. Though I may not lie to a robber or +tyrant that unjustly imposeth promises or oaths +upon me, yet if he put an oath or promise on me +which is good and lawful in the proper, usual sense +of the words, though bad in his sense, (which is +contrary to the plain words,) whether I may take +this to save my liberty or life, I leave to the consideration +of the judicious: that which may be said +against it is, that oaths must not be used indirectly +and dissemblingly: that which may be said for it is, +1. That I have no obligation to fit my words to his +personal, private sense. 2. That I deceive him not, +but only permit him to deceive himself, as long as it +is he and not I that misuseth the words. 3. That I +am to have chief respect to the public sense; and it +is not his sense, but mine, that is the public sense. +4. That the saving of a man's life or liberty is cause +enough for the taking a lawful oath.</p> + +<p><i>Prop.</i> VIII. In case I misunderstood the imposed +oath through my own default, I am bound to keep +it in both senses, (my own and the imposer's,) if both +be consistent and lawful to be done. For I am +bound to it in my own sense, because it was formally +my oath or vow which I intended. And I am bound +to it in his sense, because I have in justice made the +thing his due. As if the king command me to vow +that I will serve him in wars against the Turk; and +I misunderstand him as if he meant only to serve +him with my purse; and so I make a vow with this +intent, to expend part of my estate to maintain that +war; whereas the true sense was that I should serve +him with my person: in this case, I see not but I am +bound to both.</p> + +<p>Indeed if it were a promise that obliged me only +to the king, then I am obliged no further and no +longer than he will; for he can remit his own right: +but if by a vow I become obliged directly to God +himself as a party, then no man can remit his right, +and I must perform my vow as made to him.</p> + +<p><i>Rule</i> XIII. If any impose an ambiguous oath, and +refuse to explain it, and require you only to swear +in these words, and leave you to your own sense, +Dr. Sanderson thinketh that an honest man should +suspect some fraud in such an oath, and not take +it at all till all parties are agreed of the sense.<span +class="fnanchor"><a name="Ref_72" id="Ref_72" href="#Foot_72">[72]</a></span> +And I think he should not take it at all, unless there +be some other cause that maketh it his duty. But +if a lawful magistrate command it, or the interest +of the church or state require it, I see not but he +may take it, on condition that in the plain and proper +sense of the words the oath be lawful, and that he +openly profess to take it only in that sense.</p> + +<p><i>Rule</i> XIV. If any power should impose an oath, +or vow, or promise, which in the proper, usual sense +were downright impious, or blasphemous, or sinful, +and yet bid me take it in what sense I pleased, +though I could take it in such a sense as might +make it no real consent to the impiety, yet it would +be impious in the sense of the world, and of such +heinous consequence as will make it to be unlawful. +As if I must subscribe, or say, or swear these words, +There is no God; or, Scripture is untrue; though it +is easy to use these or any words in a good sense, if +I may put what sense I will upon them, yet the +public sense of them is blasphemy; and I may not +publicly blaspheme, on pretence of a private right +sense and intention.</p> + +<p><i>Rule</i> XV. If the oath imposed be true in the strict +and proper sense, yet if that sense be not vulgarly +known, nor sufficiently manifest to be the imposer's +sense, and if the words are false or blasphemous in +the vulgar sense of those that I have to do with, and +that must observe and make use of my example, I +must not take such an oath, without leave to make +my sense as public as my oath. As if I were commanded +to swear, That God hath no foreknowledge, +no knowledge, no will, &c.; it were easy to prove +that these terms are spoken primarily of man, and +that they are attributed to God but analogically or +metaphorically, and that God hath no such human +acts <i>formaliter</i>, but <i>eminenter</i>, and that <i>forma dat +nomen</i>, and so that strictly it is not knowledge and +will in the primary, proper notion, that God hath at +all, but something infinitely higher, for which man +hath no other name. But though thus the words +are true and justifiable in the strictest, proper sense, +yet are they unlawful, because they are blasphemy +in the vulgar sense: and he that speaks to the vulgar +is supposed to speak with the vulgar; unless he +as publicly explain them.</p> + +<p><i>Rule</i> XVI. If the supreme power should impose +an oath or promise, which in the ordinary, obvious +sense were sinful, and an inferior officer would bid +me take it in what sense I pleased, I might not +therefore take it: because that such an officer hath +no power to interpret it himself; much less to allow +me to take it in a private sense. But if the lawgiver +that imposeth it bid me take it in what sense I will, +and give me leave to make my sense as public as my +oath, I may take it, if the words be but dubious, and +not apparently false or sinful: (so there be no reason +against it, <i>aliunde</i>, as from ill consequents, &c.)</p> + +<p><i>Rule</i> XVII. If any man will say in such a case, +(when he thinketh that the imposer's sense is bad,) +I take not the same oath or engagement which is +imposed, but another in the same words, and I suppose +not inferior officers authorized to admit any interpretation, +but I look at them only as men that +can actually execute or not execute the laws upon +me; and so I take a vow of my own according to +my own sense, though in their words, as a means of +my avoiding their severities: as this is a collusion in +a very high and tender business, so that person (if +the public sense of the oath be sinful) must make +his professed sense as public as his oath or promise; +it being no small thing to do that which in the public +sense is impious, and so to be an example of perfidiousness +to many.</p> + +<p><i>Rule</i> XVIII. Though an oath imposed by a +usurper or by violence is not to be taken in formal +obedience, nor at all, unless the greatness of the +benefit require it, yet being taken it is nevertheless +obligatory<span +class="fnanchor"><a name="Ref_73" id="Ref_73" href="#Foot_73">[73]</a></span> +(supposing nothing else do make it void). +Man is a free agent, and cannot be forced, though he +may be frightened: if he swear to a thief for the +saving of his life, he voluntarily doth choose the inconveniences +of the oath, as a means to save his life. +Therefore being a voluntary act it is obligatory; +else there should be no obligation on us to suffer for +Christ, but any thing might be sworn or done to +escape suffering: see of this Dr. Sanderson largely, +<span class="pagenum"><a name="Page_575" id="Page_575">{575}</a></span> +Prælect. iv. sect. 14-16. The imposition and the +oath are different things: in the imposition, a thief +or tyrant is the party commanding, and I am the +party commanded; and his having no authority to +command me, doth nullify only his command, and +maketh me not obliged to obey him, nor to take it in +any obedience to him; but yet if I do take it without +any authority obliging me, (as private oaths are +taken,) it is still an oath or vow, in which the parties +are God and man; man vowing and making himself +a debtor to God; and God hath authority to require +me to keep my vows, when men have no authority +to require me to make them. All men confess that +private vows bind; and the nullity of the imposer's +authority, maketh them but private vows. This case +is easy, and commonly agreed on.</p> + +<p><i>Rule</i> XIX. If in a complex vow or promise there +be many things which prove materially unlawful, +and one or more that are lawful, the conjunction of +the things unlawful doth not disoblige me from the +vow of doing the lawful part. Otherwise a man +might make void all his vows to God, and oaths and +covenants with men, by putting in something that is +evil with the good; and so God, and the king, and +our neighbours would have their debts paid by our +sin and injury done them on the bye.</p> + +<p><i>Rule</i> XX. If some part of that which you vowed +become impossible, that doth not disoblige you from +so much as remaineth possible. As if you vow allegiance +to the king, and tyrants or disability hinder +you from serving him as subjects in some one particular +way, you remain still obliged to serve him by +those other ways in which you are yet capable to +serve him. So if you had taken an oath against +popery, to preach against it, and reject the practice +of it, and for ever renounce it; this would not bind +you from the common truths and duties of christianity, +which papists hold in common with all other christians: +nor could you preach against popery, if you +were hindered by imprisonment, banishment, or restraint; +but you have still power to forbear approving, +consenting, subscribing, or practising their errors; +and this you are still bound to do.</p> + +<p><i>Rule</i> XXI. Though you are not bound to do that +of your vow which changes have made impossible or +unlawful, yet if another change make them possible +and lawful again, your obligation doth return afresh +(unless you made it with such limitation). It is not +a temporary cessation of the matter, or end, or correlate, +that will perpetually discharge you from your +vow. If your wife be taken captive many years, +when she returneth, you are bound to the duties of +a husband. If the king be expelled by usurpers, +you are bound at present to so much duty as is possible, +and to obey him as your actual governor when +he returneth. But in the case of servants and soldiers, +and other temporary relations, it is otherwise; +for a removal may end the relation itself. If you +promise to preach the gospel, to medicate the sick, +to relieve the poor, to reform your families, &c. you +are not hereby obliged to do it while any unresistible +impediment maketh it impossible; but when the +hinderance ceaseth, you are obliged to do it again; +the matter and your capacity being restored.</p> + +<p><i>Rule</i> XXII. Therefore many a vow and promise +may be lawfully unperformed, which may not be +renounced or disclaimed. When you are taken captives +you must forbear your duty to your king, your +father, your husband or wife, but you may not therefore +renounce them, and say, I have no obligation to +them: no, not to the death; because they are relations +for life; and how improbable soever it may +seem that you should be returned to them, yet God +can do it, and you must wait on him.</p> + +<p><i>Rule</i> XXIII. A former vow or promise is not nullified +by a latter that contradicteth it.<span +class="fnanchor"><a name="Ref_74" id="Ref_74" href="#Foot_74">[74]</a></span> +Otherwise a +man might disoblige himself at his pleasure. Yet +he that maketh contrary vows, obligeth himself to +contraries and impossibles; and bringeth a necessity +of perjury on himself, for not doing the things impossible +which he vowed. And in some cases a later promise +to men may null a former, when we made the +former with the reserve of such a power or liberty, +or are justly supposed to have power, to recall a +former promise: or when it is the duty of a mutable +relation which we vow, (as of a physician, a schoolmaster, +&c.) and by a later vow we change the relation +itself (which we may still lawfully change).</p> + +<p><i>Rule</i> XXIV. The <i>actus jurandi</i> must still be distinguished +from the <i>materia juramenti</i>; and it very +often cometh to pass that the act of swearing (or the +oath as our act) is unlawfully done, and was a sin +from the beginning, and yet it is nevertheless obligatory +as long as the <i>res jurata</i>, the matter sworn, is +lawful or necessary.<span +class="fnanchor"><a name="Ref_75" id="Ref_75" href="#Foot_75">[75]</a></span> +Dr. Sanderson instanceth in +Joshua's oath to the Gibeonites. The nature of the +thing is proof enough; for many a thing is sinfully +done, for want of a due call, or manner, or end, that +yet is done, and is no nullity. A man may sinfully +enter upon the ministry, that yet is bound to do the +duty of a minister; and many marriages are sinful +that are no nullities.</p> + +<div class="sidenote">What is the nullity of an oath.</div> + +<p><i>Rule</i> XXV. The nullity of an oath +<i>ab initio</i>, is <i>quando realiter vel reputative +non juravimus</i>; when really or +reputatively we did not swear. The sinfulness of +an oath is when we did swear really but unlawfully +as to the ground, or end, or matter, or manner, or +circumstances. Really that man did not swear, +1. Who spake not (mentally nor orally) the words +of an oath. 2. Who thought those words had signified +no such thing, and so had no intent to swear +either mentally or verbally. As if an Englishman +be taught to use the words of an oath in French, +and made believe that they have a contrary sense. +3. Who only narratively recited the words of an +oath, as a reporter or historian, without a real +or professed intent of swearing. Reputatively he +did not swear, 1. Who spake the words of an +oath in his sleep, or in a deliration, distraction, madness, +or such prevalent melancholy as mastereth +reason; when a man is not <i>compos mentis</i>, his act is +not <i>actus humanus</i>. (2.) When a man's hand is +forcibly moved by another against his will to subscribe +the words of an oath or covenant; for if it be +totally involuntary it is not a moral act. But words +cannot be forced; for he that sweareth to save his +life, doth do it voluntarily to save his life. The will +may be moved by fear, but not forced. Yet the person +that wrongfully frighteneth another into consent, +or to swear, hath no right to any benefit which he +thought to get by force or fraud; and so <i>in foro civili</i> +such promises, or covenants, or oaths may <i>quoad +effectum</i> be reputatively null; and he that by putting +his sword to another man's breast doth compel him +to swear or subscribe and seal a deed of gift, may be +judged to have no right to it, but to be punishable +for the force; but though this covenant or promise +be null <i>in foro humano</i>, because the person cannot +acquire a right by violence, yet the oath is not a +<span class="pagenum"><a name="Page_576" id="Page_576">{576}</a></span> +nullity before God; for when God is made a party, +he hath a right which is inviolable; and when he +is appealed to or made a witness, his name must not +be taken in vain. 3. It is a nullity reputatively +when the person is naturally incapable of self-obligation, +as in infancy, when reason is not come to +so much maturity as to be naturally capable of such +a work; I say naturally incapable, for the reasons +following.</p> + +<p><i>Rule</i> XXVI. We must distinguish between a natural +incapacity of vowing or swearing at all, and an +incapacity of doing it lawfully; and between a true +nullity, and when the oath is only <i>quasi nullum</i>, or +as null <i>quoad effectum</i>, or such as I must not keep. +There are many real oaths and vows which must +not be kept, and so far are <i>quasi nulla</i> as to the +effecting of the thing vowed; but they are not +simply null; for they have the effect of making the +man a sinner and perjured. They are sinful vows, +and therefore vows. A natural incapacity proveth it +no vow at all; but if I am naturally capable, and +only forbidden, (by God or man,) this maketh it not +no vow, but a sinful vow, of which some must be +kept and some must not.</p> + +<div class="sidenote">Cases in which a vow must not be kept.</div> + +<p>In these following cases a real +vow is <i>quasi nullum</i>, or must not be +kept.</p> + +<p>1. In case the thing vowed (all things considered) +be a thing which God hath forbidden to be done; +that is, in case it be a thing in itself evil; but if the +thing in itself be a duty, though there be some inseparable +sins which we shall be guilty of in the performance, +we must not therefore leave the duty itself +undone which we have vowed: as if I vow to praise +God, and yet am sure that I cannot praise him without +a sinful defect of that love and delight in him +which is due, I must not therefore forbear to praise +him; else we must cast off all other duty, because +we cannot do it without some sin. But yet, though +in case of unwilling infirmity, we must thus do the +duty though we are sure to sin in it, yet in case of +any chosen, voluntary sin, which we have an immediate +power to avoid, we must rather forbear the +duty itself (vowed or not vowed) than commit such +a sin; as if I vow to preach the gospel, and am +forcibly hindered unless I would voluntarily tell one +lie, or commit one sin wilfully for this liberty; I +ought rather never to preach the gospel; nor is it +then a duty, but become morally impossible to me; +as if in France or Spain I may not preach unless I +would take Pope Pius's Trent confession or oath. +Nay, if those very defects of love, and wandering +thoughts, which now inseparably cleave to my best +performances, were morally and immediately in my +power, and I could avoid them, I ought not electively +and by consent to commit them, for any liberty +of duty, but rather to forbear the duty itself as no +duty to me when it cometh upon such conditions; +for then it is supposed that I could serve God better +without that duty, because I could love him more, &c.</p> + +<p>Yet here is observable a great deal of difference +between omissions and commissions. A man may +never commit a sin that good may come by it, though +he vowed the good; but a man may ofttimes omit +that which else would have been his duty, to do +some good which he hath vowed; for negative commands +bind <i>semper et ad semper</i>; but the affirmative +do not (at least as to outward duty); therefore in +case of necessity a man may himself consent to the +present omission of some good, for the escaping of +greater, unavoidable omissions another time, or for +the performing of a vow or greater duty which is to +be preferred.</p> + +<p>2. A vow is not to be kept, when the matter of it +is unjust and injurious to another (unless you have +his consent): as if you vow to give away another +man's lands or goods, or to do him wrong by word +or deed; or if you vow to forbear to pay him his +due, or to do that which you owe him: as if a servant +vow to forbear his master's work (unless it be +so small an injury as he can otherwise repair); or +a husband, or wife, or parents, or children, or prince, +or subjects should vow to deny their necessary duties +to each other. Here man's right together with +God's law doth make it unjust to perform such vows.</p> + +<p>3. A vow is as null or not to be kept, when the +matter is something that is morally or civilly out of +our power to do: as if a servant, or a child, or subject +vow to do a thing, which he cannot do lawfully +without the consent of his superior: this vow is not +simply null, for it is a sinful vow (unless it was conditional). +Every rational creature is so far <i>sui juris</i>, +as that his soul being immediately subject to God, +he is capable of obliging himself to God; and so his +vow is a real sinful vow, when he is not so far <i>sui +juris</i> as to be capable of a lawful vowing, or doing +the thing which he voweth. Such a one is bound +to endeavour to get his superior's consent, but not +without it to perform his vow; no, though the thing +in itself be lawful. For God having antecedently +bound me to obey my superiors in all lawful things, +I cannot disoblige myself by my own vows.</p> + +<p>Yet here are very great difficulties in this case, +which causeth difference among the learnedest, +pious casuists. 1. If a governor have beforehand +made a law for that which I vow against, it is supposed +by many that my vow is not to be kept, (the +thing being not against the law of God,) because +the first obligation holdeth. 2. Yet some think that +magistrates' penal laws binding but <i>aut ad obedientiam +aut ad pœnam</i>, to obedience or punishment, I +am therefore obliged in indifferent things to bear his +penalty, and to keep my vow.<span +class="fnanchor"><a name="Ref_76" id="Ref_76" href="#Foot_76">[76]</a></span> +3. But if I first +make an absolute vow in a thing indifferent, (as to +drink no wine, or to wear no silks, &c.) and the +magistrate afterwards command it me, some think I +am bound to keep my vow; because though I must +obey the magistrate in all things lawful, yet my vow +hath made this particular thing to be to me unlawful, +before the magistrate made it a duty. 4. Though +others think that even in this case the general obligation +to obey my superiors preventeth my obliging +myself to any particular which they may forbid in +case I had not vowed it, or against any particular +which they may command. 5. Others distinguish +of things lawful or indifferent, and say that some +of them are such as become accidentally so useful +or needful to the common good, the end of government, +that it is fit the magistrate make a law for it, +and the breaking of that law will be so hurtful, that +my vow cannot bind me to it, as being now no indifferent +thing; but other indifferent things they +say belong not to the magistrate to determine of (as +what I shall eat or drink, whether I shall marry or +not, what trade I shall be of, how each artificer, +tradesman, or professor of arts and sciences shall do +the business of his profession, &c.) And here the +magistrate they think cannot bind them against their +<span class="pagenum"><a name="Page_577" id="Page_577">{577}</a></span> +vows, because their power of themselves in such +private cases is greater than his power over them +in those cases. All these I leave as so many questions +unfit for me to resolve in the midst of the contentions +of the learned. The great reasons that +move on both sides you may easily discern. 1. Those +that think an oath in lawful things, obligeth not +contrary to the magistrate's antecedent or subsequent +command, are moved by this reason, That else subjects +and children might by their vows exempt themselves +from obedience, and null God's command of +obeying our superiors. 2. Those that think a vow is +obligatory against a magistrate's command, are moved +by this reason, Because else, say they, a magistrate +may at his pleasure dispense with all vows, except +in things commanded before by God: for he may +come after and cross our vows by his commands, +which, against the pope's pretensions, protestants +have denied to be in the power of any mortal man. +And God, say they, hath the first right, which none +can take away. I must not be forward in determining +where rulers are concerned; only to those that +may and must determine it, I add these further materials +to be considered of.</p> + +<p>1. It is most necessary to the decision of this +case, to understand how far the inferior that voweth +was <i>sui juris</i>, and had the power of himself when he +made the vow, as to the making of it, and how far +he is <i>sui juris</i> as to the act which he hath vowed; +and to that end to know, in a case where there is +some power over his act, both in his superior and in +himself, whether his own power, or his superior's, as +to that act, be the greater.</p> + +<p>2. It is therefore needful to distinguish much between +those acts that are of private use and signification +only, and those that (antecedently to the ruler's +command) are of public use and nature, or such as +the ruler is as much concerned in as the inferior.</p> + +<p>3. It is needful to understand the true intent and +sense of the command of our superior; whether it +be really his intent to bind inferiors to break their +vows, or whether they intend only to bind those that +are not so entangled and pre-engaged by a vow, with +a tacit exception of those that are.<span +class="fnanchor"><a name="Ref_77" id="Ref_77" href="#Foot_77">[77]</a></span> +And what is most +just must be presumed, unless the contrary be plain.</p> + +<p>4. It must be discerned whether the commands of +superiors intend any further penalty than that which +is affixed in their laws: as in our penal laws about +using bows and arrows, and about fishing, hunting, +&c.; whether it be intended that the offender be +guilty of damnation, or only that the threatened +temporal penalty do satisfy the law; and whether +God bind us to any further penalty than the superior +intendeth.</p> + +<p>5. The end of the laws of men must be distinguished +from the words; and a great difference must be +put between those forbidden acts that do no further +harm than barely to cross the letter of the law, or +will of a superior, and those that cross the just end +of the command or law; and that either more or +less, as it is more or less hurtful to others, or against +the common good: for then the matter will become +sinful in itself.</p> + +<p>6. Whether perjury, or the unwilling violation of +human laws, be the greater sin, and which in a +doubtful case should be most feared and avoided, it +is easy to discern.</p> + +<p><i>Rule</i> XXVII. A vow may be consequently made +null or void, 1. By cessation of the matter, or any +thing essential to it, (of which before,) or by a dispensation +or dissolution of it by God to whom we +are obliged. No doubt it is in God's power to disoblige +a man from his vow; but how he ever doth +such a thing is all the doubt: extraordinary revelations +being ceased, there is this way yet ordinary, +viz. by bringing the matter which I vowed to do, +under some prohibition of a general law, by the +changes of his providence.</p> + +<p><i>Rule</i> XXVIII. As to the power of man to dispense +with oaths and vows, there is a great and most remarkable +difference between those oaths and vows +where man is the only party that we are primarily +bound to, and God is only appealed to as witness or +judge, as to the keeping of my word to man; and +those oaths or vows where God is also made (either +only or conjunct with man) the party to whom I +primarily oblige myself. For in the first case man +can dispense with my oath or vow, by remitting his +own right, and releasing me from my promise; but +in the second case no created power can do it. As +e. g. if I promise to pay a man a sum of money, or +to do him service, and swear that I will perform it +faithfully; if upon some after bargain or consideration +he release me of that promise, God releaseth +me also, as the witnesses and judge have nothing +against a man, whom the creditor hath discharged. +But if I swear or vow that I will amend my life, or +reform my family of some great abuse, or that I will +give so much to the poor, or that I will give up myself +to the work of the gospel, or that I will never marry, +or never drink wine, or never consent to popery or +error, &c.; no man can dispense with my vow, nor +directly disoblige me in any such case; because no +man can give away God's right: all that man can +do in any such case is, to become an occasion of +God's disobliging me: if he can so change the case, +or my condition, as to bring me under some law of +God, which commandeth me the contrary to my +vow, then God disobligeth me, or maketh it unlawful +to keep that vow. And here because a vow is +commonly taken for such a promise to God, in which +we directly bind ourselves to him, therefore we say, +that a vow (thus strictly taken) cannot be dispensed +with by man; though in the sense aforesaid, an oath +sometimes may.</p> + +<p>The papists deal most perversely in this point of +dispensing with oaths and vows; for they give that +power to the pope over all the christian world, who +is a usurper, and none of our governor, which they +deny to princes and parents that are our undoubted +governors: the pope may disoblige vassals from +their oaths of allegiance to their princes, (as the +council of Lateran before cited,) but no king or parent +may disoblige a man from his oath to the pope: +nay, if a child vow a monastical life, and depart +from his parents, they allow not the parents to disoblige +him.</p> + +<p><i>Rule</i> XXIX. In the determining of controversies +about the obligation of oaths and vows, it is safest +to mark what Scripture saith, and not to presume, +upon uncertain pretence of reason, to release ourselves, +where we are not sure that God releaseth us.</p> + +<p><i>Rule</i> XXX. That observable chapter, Numb. xxx. +about dispensations, hath many things in it that are +plain for the decision of divers great and usual +doubts; but many things which some do collect and +conclude as consequential or implied, are doubtful +and controverted among the most judicious expositors +and casuists.</p> + +<p>1. It is certain that this chapter speaketh not of +a total nullity of vows <i>ab initio</i>, but of a relaxation, +or disannulling of them by superiors. For, 1. Bare +silence (which is no efficient cause) doth prove them +to be in force. 2. It is not said, She is bound, or +not bound; but, Her vow and bond shall stand, ver. +4, 7, 9, 11: or, shall not stand, ver. 5, 12: and, He +<span class="pagenum"><a name="Page_578" id="Page_578">{578}</a></span> +shall make it of none effect, ver. 8. The Hebrew, +ver. 5, signifieth, <i>Quia annihilavit pater ejus illud</i>. +And ver. 8, <i>Et si in die audire virum ejus, annihilaverit +illud, et infregerit vitam ejus</i>.<span +class="fnanchor"><a name="Ref_78" id="Ref_78" href="#Foot_78">[78]</a></span>—3. +It is expressly said, that she had bound her soul before +the dissolution. 4. It is said, The Lord shall +forgive her, ver. 5, 8, 12, which signifieth a relaxation +of a former bond. Or at the most, the parent's +silence is a confirmation, and his disowning it hindereth +only the confirmation. So the Chaldee paraphrase; +the Samaritan and Arabic, <i>Non erunt confirmata</i>; +the Syriac, <i>Rata vel irrita erunt</i>.</p> + +<p>2. It is certain that a father hath the power of relaxation +here mentioned as to an unmarried daughter, +in her youth living in his house, and a husband +over his wife; for it is the express words of the text.</p> + +<p>3. It is certain that this power extendeth to vows +about all things in which the inferior is not <i>sui juris</i>, +but is under the superior's care and oversight, and +cannot perform it (in case there had been no vow) +without the superior's consent.</p> + +<p>4. It is certain that it extendeth not only to matters +concerning the governors themselves, but concerning +vows to God, as they are good or hurtful to +the inferiors.</p> + +<p>5. It is certain that there are some vows so necessary +and clearly for the inferior's good, that in them +he is <i>sui juris</i>, and no superior can suspend his vows: +as to have the Lord for his God; and not to commit +idolatry, murder, theft, &c. No superior can disoblige +us here; for the power of superiors is only +for the inferior's indemnity and good.</p> + +<p>6. It is certain that the superior's recall must be +speedy or in time, before silence can signify consent, +and make a confirmation of the vow.</p> + +<p>7. It is certain that if the superior have once ratified +it by silence or consent, he cannot afterwards +disannul it.</p> + +<p>8. It is agreed, that if he awhile dissent and disannul +it, and afterwards both inferior and superior +consent again, that it remaineth ratified.</p> + +<p>9. It is agreed that the superior that can discharge +the vow of the inferior, cannot release himself +from his own vows. If the pope could release all +men, who shall release him?</p> + +<p>But in these points following there is no such +certainty or agreement of judgments, because the +text seemeth silent about them, and men conjecture +variously as they are prepared. 1. It is uncertain +whether any but women may be released by virtue +of this text: 1. Because the text expressly distinguishing +between a man and a woman doth first say, +<i>Si vir</i>——If a man vow a vow unto the Lord, or +swear an oath to bind his soul with a bond, he shall +not break his word; he shall do according to all that +proceedeth out of his mouth. And 2. Because +women are only instanced in, when Scripture usually +speaketh of them in the masculine gender, when it +includeth both sexes, or extendeth it to both. 3. +And in the recapitulation in the end, it is said by +way of recital of the contents, ver. 16, "These are +the statutes which the Lord commanded Moses between +a man and his wife; between the father and +his daughter—in her youth in her father's house:" +as if he would caution us against extending it any +further. And though many good expositors think +that it extendeth equally to sons as to daughters, in +their minority, because there is a parity of reason, +yet this is an uncertain conjecture: 1. Because God +seemeth by the expression to bound the sense. 2. +Because God acquainteth not man with all the reasons +of his laws. 3. Because there may be special +reasons for an indulgence to the weaker sex in such +a weighty case. And though still there is a probability +it may extend to sons, it is good keeping to +certainties in matters of such dreadful importance as +oaths and vows to God.</p> + +<p>2. It is uncertain whether this power of disannulling +vows do belong also to other superiors,<span +class="fnanchor"><a name="Ref_79" id="Ref_79" href="#Foot_79">[79]</a></span> +to +princes, to inferior magistrates, to pastors, masters, +to commanders, as to their soldiers, as well as to +parents and husbands. Some think it doth, because +there is, say they, a parity of reason. Others think +it is dangerous disannulling oaths and vows upon +pretences of parity of reason, when it is uncertain +whether we know all God's reasons: and they think +there is not a parity, and that it extendeth not to +others. 1. Because parents and husbands are so +emphatically named in the contents in the end, ver. +16. 2. Because it had been as easy to God to name +the rest. 3. Because there is no instance in Scripture +of the exercise of such a power, when there was +much occasion for it. 4. Because else vows signify +no more in a kingdom than the king please, and in an +army than the general and officers please, and +among servants than the master please; which is +thought a dangerous doctrine. 5. Because there will +be an utter uncertainty when a vow bindeth and +when it doth not to almost all the people in the +world; for one superior may contradict it, and another +or a hundred may be silent: the king and most +of the magistrates through distance will be silent, +when a master, or a justice, or a captain that is at +hand may disannul it: one officer may be for it, and +another against it; a master or a pastor may be for +it, and the magistrate against it: and so perjury will +become the most controverted sin, and a matter of +jest. 6. Because public magistrates, and commanders, +and pastors, have not the near and natural interest in +their inferiors as parents and husbands have in their +children and wives; and therefore parents have not +only a restraining power, (as husbands here also +have,) but also a disposing power of the relation of +their infant children, and may enter them in baptism +into the vow and covenant of christianity, the will +and act of the parents standing for the child's till +he come to age; but if you say that, upon a parity of +reason, all princes, and rulers, and pastors may do +so with all that are their inferiors, it will seem incredible +to most christians. 7. Because public magistrates +are justly supposed to be so distant from +almost all their individual subjects, as not to be +capable of so speedy a disowning their personal +vows. Whatever this text doth, it is certain that +other texts enough forbid covenants and combinations +against the persons, or power, or rights of our +governors, and not only against them, but without +them, in cases where our place and calling alloweth +us not to act without them. But it is certain that +God, who commanded all Israel to be entered successively +into the covenant of circumcision with him, +would not have held them guiltless for refusing that +<span class="pagenum"><a name="Page_579" id="Page_579">{579}</a></span> +covenant, if the prince had been against it. And few +divines think that a subject, or soldier, or servant, +that hath vowed to forbear wine, or feasting, or marriage, +is discharged, if his prince, or captain, or masters +be against it. Jonathan and David were under +an oath of friendship, (called the Lord's oath, 2 Sam. +xxi. 7). Saul as a parent could not discharge Jonathan, +as being a man at full age. Quære whether +Saul as a king being against it, did null the oath to +David and Jonathan? No; the Scripture showeth the +contrary. 8. Because else that benefit which God +extendeth only to a weaker sort, would extend to +any, the wisest and most learned persons through +the world, whose vows to God, even for the afflicting +of their own souls, may be nulled by the king or +other superiors. Many such reasons are urged in +this case.</p> + +<p>3. It is uncertain whether this chapter extend to +assertory or testimonial oaths (if not certain that it +doth not): it speaketh but of binding their souls +to God, which is to offer or do something which +by error may prove prejudicial to them. But if a +parent or husband (much more a king or general) +might nullify all the testimonial oaths of their inferiors +that are given in judgment, or discharge all +their subjects from the guilt of all the lies or false +oaths which they shall take, it would make a great +change in the morality of the world.</p> + +<p>4. It is not past all controversy how far this law +is yet in force: seeing the Mosaical law as such is +abrogated; this can be now no further in force than +as it is the law of nature, or some way confirmed or +revived by Christ. The equity seemeth to be natural.</p> + +<p><i>Rule</i> XXXI. It is certain that whoever this power +of disannulling vows belongeth to, and to whomsoever +it may be given, that it extendeth not to discharge +us from the promise or vow of that which is antecedently +our necessary duty, by the law of God. Else +they should dispense with the law of God, when +none but the lawgiver can relax or dispense with his +laws (unless it be one superior to the lawgiver): +therefore none can dispense with the laws of God. +But I speak this but of a duty necessary also as a +means to our salvation, or the good of others, or the +honouring of God: for otherwise as to some smaller +things, the duty may be such as man cannot dispense +with, and yet a vow to do that duty may be unnecessary +and sinful: as if I swear to keep all the law of +God, and never to sin, or never to think a sinful +thought; to do this is good, but to vow it is bad, because +I may foreknow that I shall break it.</p> + +<p><i>Rule</i> XXXII. In some cases a vow may oblige +you against that which would have been your duty +if you had not vowed, and to do that which would +else have been your sin: viz. if it be such a thing as +is sin or duty but by some lesser accident, which the +accident of a vow may preponderate or prevail +against. As if you swear to give a penny to a wandering +beggar, or to one that needeth it not, which +by all circumstances would have been an unlawful +misemploying of that which should have been better +used; yet it seemeth to me your duty to do it when +you have moved it. To cast away a cup of drink is +a sin, if it be causelessly; but if you vow to do it, it +is hard to say that a man should rather be perjured +than cast away a cup of drink, or a penny, or a pin. +The Jesuits think it lawful to exercise the obedience +of their novices by bidding them sometimes cast a +cup of wine into the sink, or do some such action +which causelessly done were sin: and shall not a +vow require it more strongly? Suppose it would be +your duty to pray or read at such or such an hour of +the day (as being fittest to your body and occasions); +yet if you have (foolishly) vowed against it, it seemeth +to me to be your duty to put it off till another +time. For perjury is too great a thing to be yielded +to on every such small occasion. Dr. Sanderson<span +class="fnanchor"><a name="Ref_80" id="Ref_80" href="#Foot_80">[80]</a></span> +<i>ubi supra</i> giveth this instance: If there be a law that +no citizen elected to it shall refuse the office of a +prætor; and he that doth refuse it shall be fined: +Caius sweareth that he will not bear the office: his +oath is unlawful, (and disobedience would have been +his sin if he were free,) yet it seems he is bound to +pay his fine, and disobey the precept of the law, +rather than break his vow.</p> + +<p><i>Rule</i> XXXIII. There are so great a number of +sins and duties that are such by accidents and circumstantial +alterations, and some of these greater +and some less, that it is a matter of exceeding great +difficulty in morality to discern when they are indeed +sins and duties and when not, which must be by discerning +the preponderancy of accidents; and therefore +it must be exceeding difficult to discern when a +vow shall weigh down any of these accidents, and +when not.</p> + +<p><i>Rule</i> XXXIV. The exceeding difficulty and frequency +of such cases maketh it necessary to those +that have such entanglements of vows, to have a very +wise and faithful counsellor to help them better to +resolve their particular cases, upon the knowledge of +every circumstance, than any book or general rules +can do, or any that are not so perfectly acquainted +with the case. And oh what great ability is necessary +in divines that are employed in such works!</p> + +<p><i>Rule</i> XXXV. Thus also the case must be resolved +whether an oath bind that hindereth a greater good +which I might do if I had not taken it. In some +cases it may bind: as if I swear to acquaint none +with some excellent medicine which I could not +have known myself unless I had so sworn; or in +case that the breaking of the oath will do more hurt +to me or others than the good comes to which I omit:<span +class="fnanchor"><a name="Ref_81" id="Ref_81" href="#Foot_81">[81]</a></span> +or in case, all things considered, the doing of that +good <i>hic et nunc</i> is not my duty: see Dr. Sanderson +of the difficulties here also, p. 78, 79.</p> + +<p><i>Rule</i> XXXVI. No personal hurt or temporal loss +is any sufficient cause for the violation of an oath.<span +class="fnanchor"><a name="Ref_82" id="Ref_82" href="#Foot_82">[82]</a></span> +He that taketh a false oath, or breaketh a promissory +oath, for the saving of his life, or a thousand +men's lives, or for lands or riches, or crowns and +kingdoms, hath no considerable excuse for his perfidiousness +and perjury, all temporal things being +such inconsiderable trifles in comparison of the will +and pleasure of God, and life everlasting: that which +will not justify a lie, will much less justify perjury.<span +class="fnanchor"><a name="Ref_83" id="Ref_83" href="#Foot_83">[83]</a></span></p> + +<p><i>Rule</i> XXXVII. If the matter of an oath prove +only a temptation to sin, and not sin itself, it must +be kept: but with the greater vigilancy and resolution. +As if a man have married a froward wife that +will be a temptation to him all his life, he is not +disobliged from her.</p> + +<p><i>Rule</i> XXXVIII. If the matter of an oath be such +as maketh me directly the tempter of myself or +others, it is a sin, and not to be kept, unless some +greater good preponderate that evil. For though it +be no sin to be tempted, yet it is a sin to tempt: +though it be no sin to tempt by a necessary trial, (as +a master may lay money before a suspected servant +to try whether he be a thief,) nor any sin to tempt +accidentally by the performance of a duty (as a holy +life doth accidentally tempt a malignant person to +hatred and persecution); yet it is a sin to be directly +and needlessly a tempter of ourselves or others unto +sin; and therefore he that voweth it must not +<span class="pagenum"><a name="Page_580" id="Page_580">{580}</a></span> +perform it. As if you had vowed to persuade +any to unchastity, intemperance, error, rebellion, +&c.</p> + +<div class="sidenote">Of accidental evil or temptation vowed.</div> + +<p><i>Rule</i> XXXIX. If the matter of an +oath be such as accidentally layeth +so strong a temptation before men, +(especially before a multitude,) as that we may foresee +it is exceeding likely to draw them into sin, when +there is no greater good to preponderate the evil of +such a temptation, it is a sin to do that thing, though +in performance of a vow. When actions are good +or evil only by accident, then accidents must be put +in the balance against each other, and the weightiest +must preponderate. As in matter of temporal commodity +or discommodity, it is lawful to do that action +which accidentally bringeth a smaller hurt to +one man, if it bring a greater good to many; or +which hurteth a private person to the great good of +the commonwealth; but it is not lawful to do that +which clearly tendeth (though but by accident) to do +more hurt than good: as to sell powder and arms, +when we foresee it will be used against the king and +kingdom; or to sell ratsbane, when you foresee it is +like to be used to poison men. Much more should +the salvation of many or one be preferred before our +temporal commodity; and therefore for a lesser +good, we may not tempt men to evil, though but accidentally: +as he that liveth where there is but little +need of taverns or ale-houses, and the common use +of them is for drunkenness, it is unlawful for him +there to sell ale or wine, unless he can keep men +from being drunk with it (as if they take it home +with them, or be unruly, he cannot). For thus to be +a foreknowing tempter and occasion, unnecessarily, +is to be a moral cause. Two things will warrant a +man to do that which by accident tempteth or occasioneth +other men to sin: one is a command of +God, when it is a duty which we do: the other is a +greater good to be attained by the action, which +cannot be attained in a less dangerous way. As in +a country where there is so great a necessity of +ale-houses and taverns that the good that is done by +them is greater than the hurt is like to be, though +some will be drunk; it is lawful to use these trades, +though some be hurt by it. It is lawful to sell flesh, +though some will be gluttonous; it is lawful to use +moderate, decent ornaments, though some vain +minds will be tempted by the sight to lust; as it is +lawful to go to sea though some be drowned. To act +a comedy, or play at a lawful game, with all those +cautions, which may secure you that the good of it +is like to be greater than the hurt, is not unlawful: +but to set up a common play-house, or gaming-house, +where we may foresee that the mischief will be far +greater than the good, (though the acts were lawful +in themselves,) this is but to play the devil's part, +in laying snares for souls: men are not thus to be +ticed to hell and damned in sport, though but accidentally, +and though you vowed the act.</p> + +<div class="sidenote">Of scandal.</div> + +<p><i>Rule</i> XL. Thus also must the case +of scandal be resolved:<span +class="fnanchor"><a name="Ref_84" id="Ref_84" href="#Foot_84">[84]</a></span> +as scandal +signifieth an action that occasioneth another to sin, +or a stumblingblock at which we foresee he is like +to fall to the hurt of his soul, (which is the sense +that Christ and his apostles usually take it in,) so it +is the same case with this last handled, and needs +no other resolution: but as scandal signifieth (in the +late abusive sense) the mere displeasing of another, +or occasioning him to censure you for a sinner, so +you must not break a vow to escape the censure or +displeasure of all the world. Otherwise pride would +be still producing perjury, and so two of the greatest +sins would be maintained.</p> + +<p><i>Rule</i> XLI. Though in the question about the +obligation of an oath that is taken ignorantly, or by +deceit, there be great difficulties, yet this much +seemeth clear: 1. That he that is culpably ignorant +is more obliged by his vow or contract while he +useth all the outward form, than he that is inculpably +ignorant. 2. That though the deceit (as the +force) of him that I swear to, do forfeit his right +to what I promise him, yet my oath or vow obligeth +me to do or to give the thing, having interested God +himself in the cause. 3. That all such errors of the +essentials of an oath or vow as nullify it, (of which I +spake before,) or make the matter sinful, do infer a +nullity in the obligation (or that it must not be kept). +But no smaller error (though caused by deceit) doth +disoblige.</p> + +<p>The commonest doubt is, Whether an error about +the very person that I swear to, and this caused by +his own deceit, do disoblige me? All grant that I +am obliged notwithstanding any circumstantial +error (as if I think a woman rich whom I marry, +and she prove poor; or wise and godly, and she prove +foolish or ungodly: yea, if the error be about any +integral part; as if I think she had two eyes or legs, +and she have but one): and all grant that an error +about an essential part, that is, which is essential to +the relation or thing vowed, (if inculpable at least,) +disobligeth: as if I took a man in marriage thinking +he had been a woman; or if I took a person for a +pastor, a physician, a counsellor, a pilot, that hath +no tolerable ability or skill in the essentials of any +of those professions. But whether I am bound if I +swear to Thomas thinking it was John, or if I marry +Leah thinking she is Rachel, is the great doubt. +And most casuists say I am not: and therefore I +dare not be bold to contradict them.<span +class="fnanchor"><a name="Ref_85" id="Ref_85" href="#Foot_85">[85]</a></span> +But I much +suspect that they fetched their decision from the +lawyers; who truly say, that <i>in foro civili</i> it inferreth +no obligation: but whether it do not oblige me ethically, +and <i>in foro conscientiæ et cœli</i>, I much doubt,<span +class="fnanchor"><a name="Ref_86" id="Ref_86" href="#Foot_86">[86]</a></span> +1. Because it seemeth the very case of Joshua and +the Israelites, who by the guile of the Gibeonites +were deceived into an <i>error personarum</i>, taking them +to be other persons than they were: and yet that +this oath was obligatory, saith Dr. Sanderson, is apparent, +(1.) In the text itself, Josh. ix. 19. (2.) In +the miracle wrought for that victory which Joshua +obtained in defending the Gibeonites when the sun +stood still, Josh. x. 8, 13. (3.) In the severe revenge +that was taken on the lives of Saul's posterity for +offering to violate it, 2 Sam. xxi. 2. 2. And this +seemeth to be the very case of Jacob, who took not +himself disobliged from Leah notwithstanding the +mistake of the person through deceit. And though +the <i>concubitus</i> was added to the contract, that obliged +most as it was the perfecting of the contract, which +an oath doth as strongly. 3. And the nature of the +thing doth confirm my doubt; because when I see +the person before me there is the <i>individuum determinatum</i>, +in the <i>hæc homo</i>, and so all that is essential +to my vow is included in it: if I mistake the name, or +the quality, or birth, or relations of the person, yet +my covenant is with this determinate person that is +present, though I be induced to it by a false supposition +that she is another. But this I leave to the +discussion of the judicious.</p> + +<p><i>Rule</i> XLII. The question also is weighty and of +frequent use, if a man vow a thing as a duty in +obedience to God and conscience, which he would +<span class="pagenum"><a name="Page_581" id="Page_581">{581}</a></span> +not have done if he had taken it to be no duty, and +if he afterwards find that it was no duty, is he obliged +to keep this vow? And the true answer is, that the +discovery of his error doth only discover the nullity +of his obligation to make that vow, and to do the +thing antecedently to the vow; but if the thing be +lawful, he is bound to it by his vow notwithstanding +the mistake which induced him to make it.</p> + +<p><i>Rule</i> XLIII. Vows about trifles (not unlawful) +must be kept though they are sinfully made.<span +class="fnanchor"><a name="Ref_87" id="Ref_87" href="#Foot_87">[87]</a></span> +As if +you vow to take up a straw, or to forbear such a bit or +sort of meat, or garment, &c. But to make such is a +great profanation of God's name, and a taking it in +vain as common swearers do.</p> + +<p><i>Rule</i> XLIV. A general oath, though taken upon a +particular occasion, must be generally or strictly interpreted +(unless there be special reasons for a restraint, +from the matter, end, or other evidence). As +if you are afraid that your son should marry such a +woman, and therefore swear him not to marry without +your consent; he is bound thereby neither to +marry that woman nor any other. Or if your servant +haunt one particular ale-house, and you make +him forswear all houses in general, he must avoid all +other. So Dr. Sanderson instanceth in the oath of +supremacy, p. 195.</p> + +<p><i>Rule</i> XLV. He that voweth absolutely or implicitly +to obey another in all things, is bound to obey +him in all lawful things, where neither God, nor +other superior or other person is injured; unless the +nature of the relation, or the ends or reasons of the +oath, or something else, infer a limitation as implied.</p> + +<p><i>Rule</i> XLVI. Still distinguish between the falsehood +in the words as disagreeing to the thing sworn, +and the falsehood of them as disagreeing from the +swearer's mind. The former is sometimes excusable, +but the latter never.</p> + +<p>There are many other questions about oaths that +belong more to the chapter of contracts and justice +between man and man; and thither I refer them.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_47" id="Foot_47" href="#Ref_47">[47]</a> +Viris gravibus vehementer displicere animadverti, quod +ab indis testimonium jure-jurando exigitur, cum constet eos +facillime pejerare, utpote qui neque juramenti vim sentiant +neque veritatis studio tangantur, sed testimonium eo modo +dicant, quo credunt. Judici gratissimum fore, aut a primo +suæ factionis homine edocti sunt. Hos igitur jurare compellere +et ipsis exitiosum propter perjuria, &c. Acosta, p. 345.</p> + +<p class="nodent"><a name="Foot_48" id="Foot_48" href="#Ref_48">[48]</a> +Vid. Sanderson de Juram. Prælect. vii. Sect. 14. Juramentum +oblatum reluctante vel dubitante conscientia non +est suscipiendum: 1. Quia quod non est ex fide peccatum +est. 2. Quia jurandum est in judicio: quod certe is non facit +qui contra conscientiæ suæ judicium facit, &c. ad finem.</p> + +<p class="nodent"><a name="Foot_49" id="Foot_49" href="#Ref_49">[49]</a> +See the fourteenth Article of the church of England, +against voluntary works, over and above God's commandments, +as impious.</p> + +<p class="nodent"><a name="Foot_50" id="Foot_50" href="#Ref_50">[50]</a> +Stoici indifferentia distinguunt: 1. Ea quæ neque ad +fœlicitatem neque ad infœlicitatem conferunt, ut sunt divitiæ, +sanitas, vires, gloria, &c. Nam et sine his contingit +fœlicem esse; cum earum usus vel rectus fœlicitatis, vel +pravus infœlicitatis, author sit. 2. Quæ neque appetitum +neque occasionem movent, ut pares vel impares habere +capillos, &c. Laert. in Zenone.</p> + +<p class="nodent"><a name="Foot_51" id="Foot_51" href="#Ref_51">[51]</a> +Plutarch. Quest. Roman. 44. Why may not priests +swear? Resp. Is it because an oath put to free-born men, +is as it were the rack and torture offered them? For certain +it is that the soul as well as the body of the priest, ought to +continue free, and not to be forced by any torture. Or that +we must not distrust them in small matters, who are to be +believed in great and divine things? Or because the peril +of perjury would reach in common to the whole commonwealth, +if a wicked, and ungodly, and forsworn person should +have the charge and superintendency of the prayers, vows, +and sacrifices made in behalf of the city? Page 866.</p> + +<p class="nodent"><a name="Foot_52" id="Foot_52" href="#Ref_52">[52]</a> +See before, chap. iii. gr. direct. 10.</p> + +<p class="nodent"><a name="Foot_53" id="Foot_53" href="#Ref_53">[53]</a> +See part i. chap. ix. tit. 2, 3.</p> + +<p class="nodent"><a name="Foot_54" id="Foot_54" href="#Ref_54">[54]</a> +See Casaubon's Exercit. 202.</p> + +<p class="nodent"><a name="Foot_55" id="Foot_55" href="#Ref_55">[55]</a> +Cotta in Cic. de Nat. Deor. l. 1. to prove that some hold +there is no God, saith, Quid de sacrilegis, de impiis, de perjuris +dicemus, si carbo, &c. putasset esse Deos, tam perjurus aut impius non +fuisset, p. 25, 26.</p> + +<p class="nodent"><a name="Foot_56" id="Foot_56" href="#Ref_56">[56]</a> +One of Canutus's laws (26.) was, that perjured persons, +with sorcerers, idolaters, strumpets, breakers of wedlock, be banished +the realm: cited by Bilson of Subject. p. 202. How few would be left +in some lands if this were done!</p> + +<p class="nodent"><a name="Foot_57" id="Foot_57" href="#Ref_57">[57]</a> +Plut. in Lysand. Cicer. de Leg. lib. iii. Curt. lib. vii. +Arist. Rhet. c. 17.</p> + +<p class="nodent"><a name="Foot_58" id="Foot_58" href="#Ref_58">[58]</a> +Ælian. Vari. Hist. lib. xiv.</p> + +<p class="nodent"><a name="Foot_59" id="Foot_59" href="#Ref_59">[59]</a> +Though as Moder. Polic. saith, Princ. 7, It is a huge +advantage that man hath in a credulous world, that can easily say and +swear to any thing: and yet so palliate his perjuries as to hide them +from the cognizance of the most. Gabionitarum irritum fœdus, +calliditate licet extortum, nonnullis intulisse exitium, &c. Gildas in +Prolog.</p> + +<p class="nodent"><a name="Foot_60" id="Foot_60" href="#Ref_60">[60]</a> +Haud amentum justitiæ est fides, i. e. dictorum +conventorumque constantia et veritas. Cicero.</p> + +<p class="nodent"><a name="Foot_61" id="Foot_61" href="#Ref_61">[61]</a> +Lege distinctionem Grotii inter <span title="epiorkein">ἐπιορκεῖν</span> et <span title="pseudorkein">ψευδορκεῖν</span>, +Annot. in Matt. v. 33. Modern Policy, (supposed Dr. +Sandcroft's,) Princ. 7. 1. We are ready to interpret the +words too kindly, especially if they be ambiguous; and it is +hard to find terms so positive, but they may be eluded indeed, +or seem to us to be so, if we be disposed. 2. Some are invited +to illicit promises, <i>qua illicite</i>, because they know them +to be invalid. 3. Some are frighted into these bonds by +threats and losses, and temporal concernments, and then +they please themselves that they swear by duress, and so are +disengaged. 4. Some are oath-proof, &c.</p> + +<p class="nodent"><a name="Foot_62" id="Foot_62" href="#Ref_62">[62]</a> +It is one of Solon's sayings in Laertius, p. 51, Probitarem +jure-jurando certiorem habe. What will not an atheistical +impious person say or swear, for advantage?</p> + +<p class="nodent"><a name="Foot_63" id="Foot_63" href="#Ref_63">[63]</a> +Nunc nunc qui fœdera rumpit, Ditatur: Qui servat eget. +Claudian.</p> + +<p class="nodent"><a name="Foot_64" id="Foot_64" href="#Ref_64">[64]</a> +See Dr. Sanders. p. 47, and 197.</p> + +<p class="nodent"><a name="Foot_65" id="Foot_65" href="#Ref_65">[65]</a> +Cicero de Leg. lib. 1. proveth that right is founded in +the law of nature, more than in man's laws; else, saith he, +men may make evil good, and good evil, and make adultery, +perjury, &c. just by making a law for them.</p> + +<p class="nodent"><a name="Foot_66" id="Foot_66" href="#Ref_66">[66]</a> +How often perjury hath ruined christian princes and +states all history doth testify. The ruin of the Roman empire +by the Goths, was by this means. Alaricus having +leave to live quietly in France, Stilico comes in perniciem +Reipub. Gothos pertentans, dum eos insidiis aggredi cuperet, +belli summam Saulo pagano duci commisit: qui ipso sacratissimo +die Paschæ, Gothis nil tale suspicantibus, super eos +irruit, magnamque eorum partem prostravit. Nam primum +perturbati Gothi, ac propter religionem cedentes, demum +arma corripiunt, victoremque virtute potiori prosternunt exercitum: +hinc in rabiem furoris excitantur. Cœptum iter +deferentes, Romam contendunt petere, cuncta igne ferroque +vastantes: nec mora; venientes urbem capiunt, devastant, +incendunt, &c. Paul. Diaconus, lib. 3.</p> + +<p class="nodent"><a name="Foot_67" id="Foot_67" href="#Ref_67">[67]</a> +Sanders. p. 30, 31.</p> + +<p class="nodent"><a name="Foot_68" id="Foot_68" href="#Ref_68">[68]</a> +Sanders. p. 32-41.</p> + +<p class="nodent"><a name="Foot_69" id="Foot_69" href="#Ref_69">[69]</a> +Sanders. p. 41-44. Ubi de justo sensu ambigitur, longe +satius est et naturæ rei accommodatius, strictiore quam benigniore +uti interpretatione. ibid. p. 44.</p> + +<p class="nodent"><a name="Foot_70" id="Foot_70" href="#Ref_70">[70]</a> +Sanders. p. 45.</p> + +<p class="nodent"><a name="Foot_71" id="Foot_71" href="#Ref_71">[71]</a> +They were ill times that Abbas Uspergensis describeth +Chron. p. 320. Ut omnis homo jam sit perjurus, et prædictis +facinoribus implicatus, ut vix excusari possit, quin sit in his, +sicut populus, sic et sacerdos: Oh that this calamity had ended +with that age! Et. p. 321. Principes terrarum et barones, +arte diabolica edocti, nec curabant juramenta infringere, nec +fidem violare, et jus omne confundere.</p> + +<p class="nodent"><a name="Foot_72" id="Foot_72" href="#Ref_72">[72]</a> +Sand. p. 193. Cas. 48.</p> + +<p class="nodent"><a name="Foot_73" id="Foot_73" href="#Ref_73">[73]</a> +Sanders. p. 122-133.</p> + +<p class="nodent"><a name="Foot_74" id="Foot_74" href="#Ref_74">[74]</a> +Sanders. p. 50.</p> + +<p class="nodent"><a name="Foot_75" id="Foot_75" href="#Ref_75">[75]</a> +Sanders. p. 55, 56. In quo casu locum habet quod vulgo +dicitur, Fieri non debet, factum valet: possumus ergo distinguere, +juramentum dici illicitum duobus modis. Vel respectu +rei juratæ, vel respectu actus jurandi: Juramentum +illicitum respectu rei juratæ nullatenus obligat: Juramentum +illicitum respectu actus jurandi obligat, nisi aliunde +impediatur.</p> + +<p class="nodent"><a name="Foot_76" id="Foot_76" href="#Ref_76">[76]</a> +Sanderson, p. 72, 73. Dico ordinarie quia fortassis possunt +dari casus in quibus juramentum quod videtur alicui +legi communitatis aut vocationis adversari, etsi non debuerit +suscipi, susceptum tamen potest obligare: ut e. g. in lege +pœnali disjunctiva. See the instances which he addeth. +Joseph took an oath of the Israelites, to carry his bones out +of Egypt, Gen. l. 25. What if Pharaoh forbid them? Are +they acquit? The spies swore to Rahab, Josh. ii. 12, 18. +Had they been quit if the rulers had acquit them?</p> + +<p class="nodent"><a name="Foot_77" id="Foot_77" href="#Ref_77">[77]</a> +Read of this at large, Amesii Cas. Cons. l. v. c. 5. qu. 4.</p> + +<p class="nodent"><a name="Foot_78" id="Foot_78" href="#Ref_78">[78]</a> +And si infringendo infregerit ea vir ejus, v. 12. Vir ejus +infregit ea, v. 13.</p> + +<p class="nodent"><a name="Foot_79" id="Foot_79" href="#Ref_79">[79]</a> +Dr. Sanderson, Prælect. 4. sect. 5. p. 104, 105, limiteth +it to De his rebus in quibus subest: in those same things in +which one is under another's government; adding, sect. 6, a +double exception: Of which one respecteth the person of the +swearer, the other the consent of the superior: the first is +that As to the person of the swearer, there is scarce any one +that hath the use of reason that is so fully under another's +power, but that in some things he is <i>sui juris</i>, at his own +power: and there every one may do as pleases himself, without +consulting his superior, so as that by his own act, without +his superior's license, he may bind himself. 2. As to the +consent of a superior, A tacit consent, antecedent or consequent, +sufficeth. Quasi diceret, si dissensum suum vel uno +die dissimulet, votum in perpetuum stabilivit.</p> + +<p class="nodent"><a name="Foot_80" id="Foot_80" href="#Ref_80">[80]</a> +Sanderson, p. 73.</p> + +<p class="nodent"><a name="Foot_81" id="Foot_81" href="#Ref_81">[81]</a> +Sanders. Præl. iii. sect. 12.</p> + +<p class="nodent"><a name="Foot_82" id="Foot_82" href="#Ref_82">[82]</a> +Psal. xv. 4.</p> + +<p class="nodent"><a name="Foot_83" id="Foot_83" href="#Ref_83">[83]</a> +Sanders. p. 80, 81.</p> + +<p class="nodent"><a name="Foot_84" id="Foot_84" href="#Ref_84">[84]</a> +Sanders. p. 82.</p> + +<p class="nodent"><a name="Foot_85" id="Foot_85" href="#Ref_85">[85]</a> +Ibid. p. 122.</p> + +<p class="nodent"><a name="Foot_86" id="Foot_86" href="#Ref_86">[86]</a> +Sanders. p. 120, 121. This seemeth the case of Isaac in +blessing Jacob: the <i>error personæ</i> caused by Jacob's own +deceit did not nullify the blessing, because it was fixed on +the determinate person that it was spoken to.</p> + +<p class="nodent"><a name="Foot_87" id="Foot_87" href="#Ref_87">[87]</a> +Sanders. p. 84.</p> + +</div> + +<hr /> + +<h2>CHAPTER VI.<br /><br /> + +<span class="small">DIRECTIONS TO THE PEOPLE CONCERNING THEIR INTERNAL AND PRIVATE DUTY TO +THEIR PASTORS, AND THE IMPROVEMENT OF THEIR MINISTERIAL OFFICE AND +GIFTS.</span></h2> + +<p class="nodent"><span class="smcap">The</span> +people's internal and private duty to their pastors +(which I may treat of without an appearance of +encroachment upon the work of the canons, rubrics, +and diocesans) I shall open to you in these directions +following.</p> + +<p><i>Direct.</i> I. Understand first the true ground, and +nature, and reasons of the ministerial office, or else +you will not understand the grounds, and nature, and +reasons of your duty to them. The nature and +works of the ministerial office I have so plainly +opened already that I shall refer you to it to avoid +repetition.<span +class="fnanchor"><a name="Ref_88" id="Ref_88" href="#Foot_88">[88]</a></span> +Here are two sorts of reasons to be +given you: 1. The reasons of the necessity of the +ministerial work. 2. Why certain persons must be +separated to this work, and it must not be left to all +in common.</p> + +<p>The necessity of the work itself appeareth in the +very nature of it, and enumeration of the parts of it.<span +class="fnanchor"><a name="Ref_89" id="Ref_89" href="#Foot_89">[89]</a></span> +Two sorts of ministers Christ hath made use of for +his church: the first sort was for the revelation of +some new law or doctrine, to be the church's +rule of faith or life; and these were to prove their +authority and credibility by some divine attestation, +which was especially by miracles; and so Moses revealed +the law to the Jews, and (Christ and) the +apostles revealed the gospel. The second sort of +ministers are appointed to guide the church to salvation +by opening and applying the rule thus already +sealed and delivered: and these, as they are to bring +no new revelations or doctrines of faith, or rule of +life, so they need not bring any miracle to prove +their call or authority to the church; for they have +no power to deliver any new doctrine or gospel to +the church, but only that which is confirmed by +miracles already. And it is impudence to demand +that the same gospel be proved by new miracles by +every minister that shall expound or preach it: that +would make miracles to be no miracles.</p> + +<div class="sidenote">The work of the ministry.</div> + +<p>The work of the ordinary ministry +(such as the priests and teachers +were under the law, and ordinary +pastors and teachers are under the gospel) being +only to gather and govern the churches, their work +lay in explaining and applying the word of God, and +delivering his sacraments, and now containeth these +particulars following: 1. To preach the gospel for +the conversion of the unbelieving and ungodly world. +And that is done, partly by expounding the words by +a translation into a tongue which the hearers or +readers understand; and partly by opening the sense +and matter.<span +class="fnanchor"><a name="Ref_90" id="Ref_90" href="#Foot_90">[90]</a></span> +2. In this they are not only teachers, +but messengers sent from God the Father, Son, and +Holy Ghost, to charge, and command, and entreat +men in his name to repent and believe, and be reconciled +to God; and in his name to offer them a sealed +pardon of all their sins, and title to eternal life.<span +class="fnanchor"><a name="Ref_91" id="Ref_91" href="#Foot_91">[91]</a></span> +3. Those that become the disciples of Christ, they +are (as his stewards) to receive into his house, as +fellow-citizens of the saints, and of the household of +God; and as his commissioned officers, to solemnize +by baptism their entrance into the holy covenant, and +to receive their engagement to God, and to be the +messengers of God's engagement unto them, and by +investiture to deliver them by that sacrament the +pardon of all their sin, and their title by adoption to +eternal life; as a house is delivered by the delivery +of a key; or land, by a twig and turf; or knighthood, +by a sword or garter, &c. 4. These ministers are to +gather these converts into solemn assemblies and +ordered churches, for their solemn worshipping of +God, and mutual edification, communion, and safe +proceeding in their christian course.<span +class="fnanchor"><a name="Ref_92" id="Ref_92" href="#Foot_92">[92]</a></span> +5. They are +to be the stated teachers of the assemblies, by expounding +and applying that word which is fit to build +them up. 6. They are to be the guides of the congregation +in public worship, and to stand between +them and Christ in things pertaining to God, as subservient +to Christ in his priestly office; and so both +for the people, and also in their names, to put up the +public prayers and praises of the church to God. +7. It is their duty to administer to them, as in the +name and stead of Christ, his body and blood as +broken and shed for them, and so in the frequent renewals +of the holy covenants, to subserve Christ +<span class="pagenum"><a name="Page_582" id="Page_582">{582}</a></span> +especially in his priestly office, to offer and deliver +Christ and his benefits to them, and to be their agent +in offering themselves to God. 8. They are appointed +to oversee and govern the church, in the public +ordering of the solemn worship of God, and in rebuking +any that are there disorderly, and seeing that +all things be done to edification.<span +class="fnanchor"><a name="Ref_93" id="Ref_93" href="#Foot_93">[93]</a></span> +9. They are appointed +as teachers for every particular member of the +church to have private and personal recourse to, (as +far as may be,) for the resolving of their weighty +doubts, and instruction in cases of difficulty and necessity, +and for the settling of their peace and comfort. +10. They are appointed as physicians under +Christ, to watch over all the individual members of +their charge, and take care that they be not infected +with heresy, or corrupted by vice; and to admonish +the offenders, and reduce them into the way of truth +and holiness, and if they continue impenitent after +public admonition, to reject them from the communion +of the church, and command the church to avoid +them. 11. They are as to bind over the impenitent +to answer their contumacy at the bar of Christ, so +to absolve the penitent, and comfort them, and require +the church to re-admit them to their communion. +12. They are appointed as stewards in the +household of Christ, to have a tender care of the +very bodily welfare of their flocks, so as to endeavour +the supplying of their wants, and stirring up the +rich to relieve the poor, and faithfully (by themselves +or the deacons) to distribute what is intrusted with +them for that use. 13. They are especially to visit +the sick, and when they are sent for, to pray for them +and with them, and to instruct them in their special +preparations for death, and confirm them against +those last assaults. 14. They are appointed to be +the public champions of the truth, to defend it against +all heretical and profane opposers, and thereby to +preserve the flock from being seduced. 15. They +are appointed to be (under Christ the Head) the +nerves and ligaments of the several churches, by +which they are kept not only in vigour by communication +of nutriment, but also in concord, and such +communion as they are capable of, by the correspondencies, +and consultations, and councils of their +pastors.<span +class="fnanchor"><a name="Ref_94" id="Ref_94" href="#Foot_94">[94]</a></span> +All these are the distinct and special uses +to which Christ hath appointed the office of the sacred +ministry; which having but named to you, I +need to say no more to show you the excellency, and +necessity, and benefits of it.</p> + +<p>Herein also the reasons are apparent, why Christ +did institute this sacred office. 1. Because it was +meet his kingdom should have officers, suited to his +work in the administration of it. 2. It was meet +that they be men like ourselves, that we can familiarly +converse with. 3. The great necessity of his +church required it, where the most are weak, and +insufficient to perform all these offices for themselves; +and cannot well subsist without the support of others. +It was meet therefore that the pastors were selected +persons, wiser, and holier, and stronger than the +people, and fit for so great and necessary a work. +4. It was requisite also to the order of the church; +for if it were like an army without officers, there +would be nothing but confusion, and neither order +nor edification.</p> + +<p>By this you may also see the nature and reasons +of your obedience to your pastors: as they are not +appointed to govern you by force,<span +class="fnanchor"><a name="Ref_95" id="Ref_95" href="#Foot_95">[95]</a></span> +but willingly, +"not for filthy lucre, but of a ready mind, not as +being lords over God's heritage, but as ensamples to +the flock," 1 Pet. v. 1-3, so you must willingly and +cheerfully obey them in their work. As their government<span +class="fnanchor"><a name="Ref_96" id="Ref_96" href="#Foot_96">[96]</a></span> +is not by any bodily penalties or mulcts, +(for that is the magistrate's work and not theirs,) +but a government by the force of truth and love; so +your obedience of them consisteth in the loving and +thankful reception of the truth which they teach +you, and the mercies which they offer you from +Christ.</p> + +<p>You see then that the reasons of your obedience +are manifold. 1. Some of them from God: he hath +sent his messengers to you, and set his officers over +you; and Christ hath told you that he that heareth +them heareth him, and he that despiseth them despiseth +him, and him that sent him, Luke x. 16: +he commandeth you to hear and obey them as his +officers. 2. From themselves: they have authority +by their commission, and they have ability in their +qualifications, which require your obedience and +improvement. 3. From yourselves. Have you reason +to obey your natural parents on whom your livelihood +in the world dependeth? Have you reason to +obey him that tendereth you a pardon from the king +when you are condemned? or that offereth you gold +or riches in your want? or that inviteth you to a +feast in a time of famine? or that offereth to defend +and save you from your enemies? Much more have +you reason to obey Christ's ministers when they call +you to repentance, and offer you pardon of sin, and +peace, and salvation, and eternal life. Did you ever +hear a man so mad or churlish, as to say to one that +offered him riches, or liberty, or life, I am not bound +to obey you; offer them to those that you have +authority over? When the office of the ministry is +as well subservient to Christ as a Saviour and Benefactor, +as to Christ as your Teacher and your King, +the very nature of their work engageth you to obey +them as you love yourselves. If you were in hell, +and Christ should send for you out, you would not +refuse to go, till the messenger had proved his +authority. And when you are the heirs of hell, condemned +by the law, and going thither, will you refuse +to turn back, and yield to the offers and commands +of grace, till you have skill enough to read +the minister's commission?</p> + +<p>By this also you see, that the power of your pastors +is not absolute, nor coercive and lordly, but +ministerial.<span +class="fnanchor"><a name="Ref_97" id="Ref_97" href="#Foot_97">[97]</a></span> +And though the papists make a scorn +<span class="pagenum"><a name="Page_583" id="Page_583">{583}</a></span> +of the word "minister," it is but in that pride, and +passion, and malice which maketh them speak +against their knowledge: for their pope himself calleth +himself the servant of God's servants; and Paul +saith, 1 Cor. iv. 1, "Let a man so account of us as of +the ministers of Christ, and stewards of the mysteries +of God." 1 Cor. iii. 5, "Who then is Paul, and who is +Apollos, but ministers by whom ye believed?" 2 Cor. +iii. 6, "Who made us able ministers of the new testament." +2 Cor. vi. 4, "In all things approving ourselves +as the ministers of God." Even magistrates, +yea, and angels, are not too good to be called (and +used as) the ministers of God for the good of his +servants, Rom. xiii. 3, 6; "and to minister for them +who shall be heirs of salvation," Heb. i. 7, 14. Yea, +Christ himself is so called, Rom. xv. 8. And therefore +you have no more excuse for your disobedience, +than for refusing his help that would pull you out of +fire or water when you are perishing. You see +here that your pastors cannot command you what +they list, nor how they list. They have nothing to +do with the magistrate's work; nor can they usurp +the power of a master over his servants, nor command +you how to do your work and worldly business +(except in the morality of it). In the fifteen particulars +before mentioned their work and office doth +consist, and in those it is that you owe them a rational +obedience.</p> + +<p><i>Direct.</i> II. Know your own pastors in particular: +and know both what you owe to a minister as a +minister of Christ in common, and what you owe +him moreover as your pastor by special relation and +charge.<span +class="fnanchor"><a name="Ref_98" id="Ref_98" href="#Foot_98">[98]</a></span> +When any minister of Christ delivereth +his word to you, he must be heard as a minister of +Christ, and not as a private man; but to your own +pastor you are bound in a particular relation, to an +ordinary and regular attendance upon his ministry in +all the particulars before mentioned that concern +you. Your own bishop must in a special manner be +obeyed:</p> + +<p>1. As one that laboureth among you, and is over +you in the Lord, and admonisheth you, and preacheth +to you the word of God,<span +class="fnanchor"><a name="Ref_99" id="Ref_99" href="#Foot_99">[99]</a></span> +watching for your souls +as one that must give account, 1 Thess. v. 12; Heb. +xiii. 7, 17; and as one that ruleth well, and especially +that laboureth in the word and doctrine, 1 Tim. v. +17; "teaching you publicly and from house to house, +taking heed to himself, and to all the flock over +which the Holy Ghost hath made him an overseer, +not ceasing to warn every one night and day with +tears," Acts xx. 19, 20, 24, 28, 31, 33. "Preaching +Christ, and warning every man, and teaching every +man in all wisdom, that he may present every man +perfect in Christ," Col. i. 28.</p> + +<p>2. He is to be obeyed as the guide of the congregation +in the management of God's public worship. +You must seriously and reverently join with him +every Lord's day at least in the public prayers and +praises of the church, and not ordinarily go from him +to another.</p> + +<p>3. You must receive from him or with him, the +sacrament of the body and blood of Christ: which +of old was administered every Lord's day, and that +only in the church where the bishop was, that is, in +every church of the faithful: for, as Ignatius most +observably saith,<span +class="fnanchor"><a name="Ref_100" id="Ref_100" href="#Foot_100">[100]</a></span> +<span title="hen thusiastêrion pasê tê ekklêsia, kai heis episkopos hama tô +presbyteriô, kai tois diakonois">ἓν θυσιαστήριον πάσῃ τῇ ἐκκλησίᾳ, +καὶ εἷς ἐπίσκοπος ἅμα τῷ πρεσβυτερίῳ, καὶ τοῖς διακόνοις</span>—UNUM +ALTARE OMNI ECCLESIÆ, ET UNUS EPISCOPUS CUM PRESBYTERIO ET +DIACONIS.—IN EVERY CHURCH there is ONE ALTAR, and ONE BISHOP, WITH +THE PRESBYTERY and DEACONS.—So in his Epist. ad Magnes. +Come all as one, to the temple of God, as to one +altar, as to one Jesus Christ. And saith Tertullian,<span +class="fnanchor"><a name="Ref_101" id="Ref_101" href="#Foot_101">[101]</a></span> +<i>Eucharistæ Sacramentum—nec de aliorum manu quam +præsidentium sumimus</i>: We take not the sacrament +of the eucharist from the hand of any but the president.</p> + +<p>4. You must have recourse to him especially for +the resolution of your weighty doubts, in private.<span +class="fnanchor"><a name="Ref_102" id="Ref_102" href="#Foot_102">[102]</a></span></p> + +<p>5. You must hear your bishops and repent, when +in meekness and love they convince and admonish +you against your sins, and not resist the word of +God which they powerfully and patiently lay home +to your consciences, nor put them with grief to cut +you off, as impenitent in scandalous sins, from the +communion of the church.</p> + +<p>6. You must, after any scandalous sin which hath +brought you under the censure of the church, go +humble yourselves by penitent confession, and crave +absolution and restoration to the communion of the +church.</p> + +<p>7. Your public church alms should ordinarily be +deposited into the bishop's hands, who relieveth the +orphans and widows, and is the curator or guardian +to all absolutely that are in want, saith Ignatius to +Polycarp, cited by Dr. Hammond on 1 Cor. xii. 28.<span +class="fnanchor"><a name="Ref_103" id="Ref_103" href="#Foot_103">[103]</a></span></p> + +<p>8. You must send for him in your sickness to pray +with you and advise you. See Dr. Hammond on +James v. 14. And on 1 Cor. xii. 28, he saith, +Polycarp himself speaking of the elders or bishops +saith, They visit and take care of all that are sick, +not neglecting the widows, the orphans, or the poor. +And Dr. Hammond on James v. 14, showeth out of +antiquity,<span +class="fnanchor"><a name="Ref_104" id="Ref_104" href="#Foot_104">[104]</a></span> +that One part of the bishop's office is set +down, that they are those that visit all the sick. +Not but that a stranger may be made use of also; +but ordinarily and especially your own bishop must +be sent for; because as you are his special charge, +and he "watcheth for your souls as one that must +give account," Heb. xiii. 17, so it is supposed that +he is better acquainted with your spiritual state and +life than others are, and therefore in less danger of +wronging you by mistake and misapplications; for +it is supposed that you have acquainted him with +your personal condition in your health, having taken +him as your ordinary counsellor for your souls, and +that he hath acquainted himself with your condition, +and confirmed you, and watched over you by name, +as Ignatius to Polycarp bishop of Smyrna saith,<span +class="fnanchor"><a name="Ref_105" id="Ref_105" href="#Foot_105">[105]</a></span> +<i>Sæpe congregationes fiant: ex nomine omnes quære: +servos et ancillas ne despicias</i>, as bishop Usher's +old Latin translation hath it: Let congregations be +often held; inquire after all by name: despise not +servants and maids. The bishop took notice of every +servant and maid by name; and he had opportunity +to see whether they were in the congregation.</p> + +<p>9. You must use him as your leader or champion +against all heretics, infidels, and subtle adversaries +of the truth, with whom you are unable to contend +yourselves, that your bishops may clear up and defend +the cause of Christ and righteousness, and by +<span class="pagenum"><a name="Page_584" id="Page_584">{584}</a></span> +irresistible evidence, stop the mouths of all gainsayers.<span +class="fnanchor"><a name="Ref_106" id="Ref_106" href="#Foot_106">[106]</a></span> +It is for your own benefit, and not for +theirs, that you are required in all these works of +their office to use them and readily obey them. And +what hurt can it do you to obey them in any of these?</p> + +<p><i>Direct.</i> III. Understand how it is that Christ doth +authorize and send forth his ministers, lest wolves +and deceivers should either obtrude themselves upon +you as your lawful pastors, or should alienate you +from those that God hath set over you, by puzzling +you in subtle questioning or disputing against their +call. Not only Paul's warnings, Acts xx. 30, and +2 Tim. iii. 6, but lamentable experience, telleth us +what an eager desire there is in proud and self-conceited +men, to obtrude themselves as teachers and +pastors on the churches, to creep into houses and +lead people captive, and draw away disciples after +them, and say (and perhaps think) that others are +deceivers, and none are the true teachers indeed but +they. And the first part of the art and work of +wolves, is to separate you from your pastors, and +catch up the stragglers that are thus separated. +The malice, and slanders, and lies, and railing of +hirelings and deceivers, and all the powers of hell, +are principally poured out on the faithful pastors and +leaders of the flocks. The principal work of the +Jesuits against you, is to make you believe that your +pastors are no true pastors, but uncalled private persons, +and mere usurpers: and the reason must be, +because they have not an ordination of bishops successively +from the apostles without interruption.<span +class="fnanchor"><a name="Ref_107" id="Ref_107" href="#Foot_107">[107]</a></span> +I +confess if our interruptions had been half as lamentable +as theirs, (by their schisms, and variety of +popes at once; and popes accused, or condemned by +general councils, for heretics; and their variety +of ways of electing popes, and their incapacities by +simony, usurpation, &c.) I should think at least +that our ancestors had cause to have questioned the +calling of some that were then over them. But I +will help you in a few words to discern the juggling +of these deceivers, by showing you the truth concerning +the way of Christ's giving his commission to +the ministers that are truly called, and the needlessness +of the proof of an uninterrupted succession of +regular ordination, to your reception of your pastors +and their ministrations.</p> + +<p>The ministerial commission is contained in, and +conveyed by, the law of Christ, which is the charter +of the church, and every true bishop or pastor hath +his power from Christ, and not at all from the efficient +conveyance of any mortal man: even as kings +have their power not from man, but from God himself; +but with this difference, that in the church +Christ hath immediately determined of the species +of church offices, but in the civil government, only +of the genus (absolutely and immediately).<span +class="fnanchor"><a name="Ref_108" id="Ref_108" href="#Foot_108">[108]</a></span> +You +cannot have a plainer illustration, than by considering +how mayors, and bailiffs, and constables are annually +made in corporations: the king by his charter +saith, that every year at a certain time the free-men +or burgesses shall meet, and choose one to be their +mayor, and the steward or town-clerk shall give him +his oath, and thus or thus he shall be invested in +his place, and this shall be his power and work, and +no other. So the king by his law appointeth that +constables and churchwardens shall be chosen in +every parish. Now let our two questions be here +decided: 1. Who is it that giveth these officers their +power? 2. Whether an uninterrupted succession of +such officers through all generations since the enacting +of that law, be necessary to the validity of the +present officer's authority? To the first, It is certain +that it is the king by his law or charter that +giveth the officers their power; and that the corporations +and parishes do not give it them by electing +or investing them; yea, though the king hath +made such election and investiture to be in a sort +his instrument in the conveying it, it is but as the +opening of the door to let them in, <i>sine quo non</i>; but +it doth not make the instruments to be at all the +givers of the power, nor were they the receiving or +containing mediate causes of it. The king never +gave them the power which the officers receive, +either to use, or to give; but only makes the electors +his instruments to determine of the person that shall +receive the power immediately from the law or +charter; and the investers he maketh his instruments +of solemnizing the tradition and admission: +which if the law or charter make absolutely necessary +<i>ad esse officii</i>, it will be so; but if it make it +necessary only <i>ad melius esse</i>, or but for order and +regular admittance when no necessity hindereth it, +the necessity will be no more. And to the second +question, It is plain that the law, which is the <i>fundamentum +juris</i>, remaining still the same, if a parish +omit for divers years to choose any constable or +churchwarden, yet the next time they do choose one +according to law, the law doth authorize him, nevertheless, +though there was an interruption or vacancy +so long; and so in corporations (unless the law or +charter say the contrary): so is it in the present +case. 1. It is the established law of Christ, which +describeth the office, determineth of the degree and +kind of power, and granteth or conveyeth it, when +the person is determined of by the electors and ordainers, +though by ordination the delivery and admission +is regularly to be solemnized; which actions +are of just so much necessity as that law hath made +them, and no more. 2. And if there were never so +long an interruption or vacancy, he that afterward +entereth lawfully, so as to want nothing which the +law of Christ hath made necessary to the being of +the office, doth receive his power nevertheless immediately +from the law of Christ. And Bellarmine +himself saith, that it is not necessary to the people, +and to the validity of sacraments and offices to them, +to know that their pastors be truly called or ordained: +and if it be not necessary to the validity of +sacraments, it is not necessary to the validity of ordination. +And W. Johnson<span +class="fnanchor"><a name="Ref_109" id="Ref_109" href="#Foot_109">[109]</a></span> +confesseth to me that +consecration is not absolutely necessary <i>ad esse +officii</i> to the pope himself: no, nor any one sort of +electors in his election, p. 133. And in his Repl. +Term. Expl. p. 45, he saith, Neither papal nor episcopal +jurisdiction (as all the learned know) depends +of episcopal or papal ordination: nor was there ever +interruptions of successions in episcopal jurisdiction +in any see, for want of that alone, that is necessary +for consecrating others validly, and not for jurisdiction +over them. You see then how little sincerity +is in these men's disputations, when they would persuade +you to reject your lawful pastors as no true +<span class="pagenum"><a name="Page_585" id="Page_585">{585}</a></span> +ministers of Christ, for want of their ordination or +succession.</p> + +<p><i>Direct.</i> IV. Though the sacraments and other ministerial +offices are valid, when a minister is qualified +(in his abilities and call) but with so much as is +essential to the office, though he be defective in degree +of parts and faithfulness, and have personal +faults which prove his own destruction; yet so great +is the difference between a holy, heavenly, learned, +judicious, experienced, skilful, zealous, laborious, +faithful minister, and an ignorant, ungodly, idle, unskilful +one, and so highly should every wise man +value the best means and advantages to his eternal +happiness, that he should use all lawful means in his +power to enjoy and live under such an able, godly, +powerful ministry, though he part with his worldly +wealth and pleasure to attain it.<span +class="fnanchor"><a name="Ref_110" id="Ref_110" href="#Foot_110">[110]</a></span> +I know no evil +must be done for the attainment of the greatest helps; +(for we cannot expect that God should bless a sinful +course, or that our sin should tend to the saving of +our souls;) and I know God can bless the weakest +means, when they are such as he appointeth us to +use; and can teach us by angels when he denieth +us the help of men: but Scripture, reason, and experience +tell us, that ordinarily he worketh morally +by means, and fitteth the means to the work which +he will do by them: and as he doth not use to light +men by a clod or stone, but by a candle, nor by a +rotten post or glow-worm so much as by a torch or +luminary; so he doth not use to work as much by +an ignorant, drunken, idle person, who despiseth the +God, the heaven, the Christ, the Spirit, the grace, +the sacred word which he preacheth, and vilifieth +both his own and other men's souls, as he doth by +an able and compassionate minister. And the soul +is of so much more worth than the body, and eternal +things than temporal, that a little commodity to the +soul in order to the securing of our salvation, must +be preferred before a great deal of worldly riches: +he that knoweth what his soul, his Saviour, and heaven +is worth, will not easily sit down contented, +under such a dark, and dull, and starving minister, as +he feeleth he can but little profit by, if better may +be had on lawful terms. He that feeleth no difference +between the ministry of these two sorts of men, it is +because he is a stranger to the work of the gospel +on the soul: and "if the gospel (in its truth, or worth, +or use) be hid, it is hid to them that are lost, the +god of this world having blinded their minds."<span +class="fnanchor"><a name="Ref_111" id="Ref_111" href="#Foot_111">[111]</a></span> +It +must be no small matter that must satisfy a serious +christian to cast his soul upon any hurtful or dangerous +disadvantage. Though Daniel and his companions +may live well on pulse, yea, and Ezekiel +upon bread baked with dung, when God will have it +so, yet no wise man will choose such a diet: especially +if his diseases require the exactest diet, or +his weakness the most restorative, and all too little; +which, alas, is the common case. Yet this caution +you must here take with you, 1. That you pretend +not your own benefit, to the common loss or hurt of +others. 2. And that you consider as well where you +may do most good, as where you may get most; for +the way of greatest service, is the way of greatest gain.</p> + +<p><i>Direct.</i> V. Understand what sort and measure of +belief it is that you owe to your teachers, that so +your incredulity hinder not your faith in Christ, nor +your over-much credulity betray you to heresy, nor +make you the servants of men, contrary to Matt. +xxiii. 8-10; Eph. iv. 13; 2 Cor. i. 24; Acts xx. +30. We see on one side how many poor souls are +cheated into schism and dangerous errors, by forsaking +their teachers and refusing their necessary +help, and all upon this pretence, that they must not +make men the lords of their faith, nor pin their faith +on the minister's sleeve, nor take their religion +upon trust. And on the other side we see among +the papists, and in every sect, what lamentable work +is made by an over-much credulity and implicit belief +of ambitious, worldly, factious, proud, and erroneous +guides. <span +class="sni"><span class="hidev">|</span>The order and credit of +ministerial teaching the doctrine of salvation.<span +class="hidev">|</span></span>That you may escape both these extremes, +you must observe the truth of these conclusions following, which show +you what it is that your teachers have to reveal unto you, and in what +order, and how far the several particulars are, or are not to be taken +upon their words.</p> + +<p>And first, as a preparative, it is presupposed, +(1.) That you find yourself ignorant, and one that +needeth a teacher; for if you think you know all +that you need to know already, you are like a full +bottle that will hold no more. (2.) It is presupposed +that you take the man that you learn of to be +wiser than yourself, and fit to teach you; either because +fame or other men's reports have told you so, +(as the woman, John iv. drew the Samaritans to +Christ,) or because his own profession of skill doth +make you think so (as you will hearken to him that +professeth to be able to teach you any art or +science); or else because your present hearing his +discourse doth convince you of his wisdom; by one +of these means you are brought to think that he is +one that you may learn of, and is fit for you to hear +<span class="pagenum"><a name="Page_586" id="Page_586">{586}</a></span> +(so that here is no need that first you take him to be +infallible, or that you know which is the true church, +as the papists say). These are supposed.</p> + +<div class="sidenote">To know yourself.</div> + +<p>The doctrines which he is to teach +you are these, and in this method +to be taught. 1. He will teach you the natural +knowledge of yourself; that being a man, you are +a rational, free agent, made by another for his will +and use, and by him to be ruled in order to your ultimate +end, being wholly his, and at his disposal.</p> + +<div class="sidenote">To know God and holiness.</div> + +<p>2. He will next teach you that +there is a God that made you, and +what he is, and what relation he +standeth in to you, and you to him, as your Creator, +your Owner, your Ruler, and your Benefactor, and +your End: and what duty you owe him in these relations, +to submit to him, and resign yourselves to +him as his own, to be obedient to all his laws, and +to love him and delight in him; and this with all +your heart, and soul, and might; even to serve him +with all the powers of your soul and body, and with +your estates and all his blessings.</p> + +<div class="sidenote">To know the life to come.</div> + +<p>3. He will next teach you that +this God hath made your souls immortal, +and that there is a life after +this where everlasting happiness or misery will be +your part, and where the great rewards and punishments +are executed by the Judge of all the world as +men have behaved themselves in this present life. +That your end and happiness is not here, but in the +life to come, and that this life is the way and time +of preparation, in which everlasting happiness is +won or lost.</p> + +<p>Thus far he needeth no supernatural proof of what +he saith; but can prove it all to you from the light +of nature: and these things you are not primarily to +receive of him as a testifier by mere believing him; +but as a teacher, by learning of him the evidences by +which you may by degrees come to know these +things yourselves.</p> + +<p>Yet it is supposed that all along you give him so +much credit as the difference between his knowledge +and yours doth require, so far as it appeareth +to you; as you will hear a physician, a lawyer, a +philosopher, or any man, with reverence, while he +discourseth of the matters of his own profession; as +confessing his judgment to be better than yours, and +therefore more suspecting your own apprehensions +than his. Not but that the truth may compel you +to discern it, though you should come with no such +reverence or respect to him; but then you cast +yourself upon much disadvantage irrationally; and +this human belief of him is but a medium to your +learning, and so to the knowledge of the matter; so +that you do not stop and rest in his authority or +credibility, but only use it in order to your discovery +of that evidence which you rest in, which as a teacher +he acquaints you with.</p> + +<p>These things being thus far revealed by natural +light, are (usually) at first apprehended by natural +reason, not so as presently to put or prove the soul +in a state of saving grace; but so as to awaken it to +make further inquiry; and so when the soul is come +so far as to see the same truths by supernatural +grace in the supernatural revelation of the holy +Scriptures, then they become more effectual and +saving, which before were known preparatorily; +and so the same truths are then both the objects of +knowledge and of faith.</p> + +<div class="sidenote">To know that Christ, faith, repentance, +and obedience, is the way to it.</div> + +<p>4. Having acquainted you with +man's ultimate end and happiness in +the life to come, the next thing to be +taught you by the ministers of Christ, +is, that Christ as our Saviour, and faith, and repentance, +and sincere obedience to be performed by us +through his grace, is the way to heaven, or the +means by which we must attain this end. Though +the knowledge of the preacher's wisdom, piety, and +credibility remove some impediments which would +make the receiving of this the more difficult to you, +yet you are not to take it barely on his word, as a +point of human faith; but you are to call for his +proof of it, that you may see better reasons than his +affirmations for the entertainment of it.</p> + +<div class="sidenote">To know that this is true because God hath +revealed it; or it is his word.</div> + +<p>5. The proof that he will give +you is in these two propositions: +1. God's revelations are all true. 2. +This is one of God's revelations: +this is an argument, Whatsoever God saith is true: +but this God saith, therefore this is true. The first +proposition you are not to take upon the trust of his +word, but to learn of him as a teacher to know it in +its proper evidence; for it is the formal object of +your faith: the veracity of God is first known to +you, by the same evidence and means as you know +that there is a God; and then it is by the force of +this that you believe the particular truths which are +the material object of faith. And the second proposition, +that God hath revealed this, is orderly to +be first proved, and so received upon its proper evidence; +and not taken merely upon your teacher's +word: yet if you do believe him by a human faith +as a man that is likely to know what he saith, and +this in order to a divine faith, it will not hinder, but +help your divine faith and salvation; and is indeed +no more than is your duty.</p> + +<p>Here note, 1. That primarily these two great +principles of faith, God is true, and this is God's +revelation, are not themselves <i>credenda</i>, the material +objects of divine faith, but of knowledge. 2. That +yet the result of both is <i>de fide</i>, matter of faith. +3. And the same principles are secondarily <i>de fide</i>, +as it is that there is a God. For though they are +first to be known by natural evidence, yet when the +Scripture is opened to us, we shall find them there +revealed; and so the same thing may be the object +both of knowledge and of faith. 4. And faith itself +is a sort of knowledge; for though human faith +have that uncertainty in its premises, (for the most +part,) as forbiddeth us to say, (properly,) I know this +to be true, because such a man said it; yet divine +faith hath that certainty which may make it an excellent +sort of knowledge; as I have proved copiously +elsewhere. In believing man we argue thus, +Whatsoever so wise and honest a man saith, is credible, +that is, most likely to be true: but this he saith; +therefore, &c. But in believing God we argue thus, +Whatever God saith is credible, that is, as infallible +truth: but this God saith; therefore, &c. So that +the word credible, signifieth not the same thing in +the two arguments; nor are divine faith and human +faith the same.</p> + +<div class="sidenote">To know that the gospel is his word.</div> + +<p>6. The next thing that the preacher +hath to teach you, is the proof of +the aforesaid minor proposition (for +the major was proved in the proof of a Deity); and +that is thus: The gospel which Christ and his +apostles first preached, and is now delivered in the +sacred Scriptures, is the word, or infallible revelation, +of God: but this doctrine, that Christ, with faith, +and repentance, and obedience on our parts, are the +way to life eternal, is the gospel which Christ and +his apostles first preached, &c.; therefore it is the +word of God. For the minor you need not take +your teacher's word, if you can read; for you may +see it in the Bible (of which more anon): but the +major is that which all men desire to be assured +of, That the gospel is God's word. And for that, +<span class="pagenum"><a name="Page_587" id="Page_587">{587}</a></span> +though a belief of your teacher is a help and good +preparatory, yet you are not there to stop, but to +use him as a teacher to show you the truth of it in +the proofs: or else you must take any thing for God's +word, which your teacher affirmeth to be such. And +the proof which he will give you, must be some +divine attestation which may be showed to those +whom we would convince.</p> + +<div class="sidenote">The Divine attestation of the gospel.</div> + +<p>7. The divine attestation, which +he is next to show you, hath many +parts, that it may be complete and +satisfactory. 1. God's antecedent testimony. 2. His +inherent or impressed testimony. 3. His adherent, +concomitant testimony. 4. His subsequent testimony. +1. God's antecedent testimony by which he +attested the gospel, is the train of promises, prophecies, +types, and the preparing ministry of John, +which all foretold Christ, and were fulfilled in him. +2. God's impressed testimony is that image and +superscription of God, (in his governing wisdom, +holiness, and love,) which is inimitably engraven on +the gospel; as an image upon a seal, which is +thereby made the instrument to imprint the same +on other things. Thus as the sun, the gospel shineth, +and proveth itself by its proper light. 3. The +concomitant attestation of God, is that of multitudes +of certain, uncontrolled miracles, done by Christ +and his apostles, which proved the approving hand +of God, and oblige all rational creatures to believe a +testimony so confirmed to them. Among these, +Christ's own resurrection and ascension, and the +gifts of his apostles, are the chief. 4. The subsequent +attestation of God is, the power and efficacy +of the gospel, in calling and sanctifying unto Christ +a peculiar people, zealous of good works, and directing +and confirming them against all temptations +and torments to the end; producing that same image +of God on the souls of his elect, which is (more +perfectly) engraven on the world itself; making +such changes, and gathering such a people unto God, +as no other doctrine ever did. And all these four +attestations are but one, even the Holy Spirit, who +is become the great witness of Christ and his gospel +in the world: viz. 1. The Spirit of prophecy is the +antecedent attestation. 2. The holy image which +the Spirit hath printed on the gospel itself, is the +inherent evidence. 3. The miracles of the Spirit, +is the concomitant attestation or evidence. 4. And +the sanctifying work of the Spirit is the subsequent +attestation, renewed and accompanying it to the end +of the world. So that the argument runs thus, That +doctrine which hath this witness of the Holy Ghost, +antecedently in such prophecies, inherently bearing +his image so inimitably, accompanied by so many +certain, uncontrolled miracles, and followed and attended +with such matchless success in the sanctification +of the body of Christ, is fully attested by +God to be his own: but such is the doctrine of the +gospel; therefore, &c. The major you are not to +take upon trust from your teachers, though your +esteem of their judgment may the better dispose you +to learn; but you are to discern the evidences of +truth which is apparent in it. For he that denieth +this, must by force of argument be driven to deny, +1. Either that God is the Governor of the world; or +that he is the supreme, but say he is controlled by +another. 2. Or that he is good and true; and must +affirm that he either governeth the world by mere +deceits, and undiscernible lies, or that he hath given +up the power to some one that so governeth it: all +which is but to affirm that there is no God (which +is supposed to be proved before).</p> + +<div class="sidenote">To know the matters of fact subservient to our faith.</div> + +<p>8. There now remaineth nothing +to be taught you, as to prove the +truth of the gospel, but only those +matters of fact which are contained +and supposed in the minor of the two last arguments: +and they are these particulars. 1. That there were +such persons as Christ and his apostles, and such a +gospel preached by them. 2. That such miracles +were done by them, as are supposed. 3. That both +doctrine and miracles were committed to writing +by them, in the Scriptures, for the certainer preserving +them to the church's use.<span +class="fnanchor"><a name="Ref_112" id="Ref_112" href="#Foot_112">[112]</a></span> +4. That churches +were planted, and souls converted and confirmed by +them in the first ages, many of whom did seal them +with their blood. 5. That there have been a succession +of such churches as have adhered to this +Christ and gospel. 6. That this which we call the +Bible is that very book containing those sacred +writings afore-mentioned. 7. That it hath been still +copied out and preserved without any such depravation +or corruption as might frustrate its ends. 8. +That the copies are such out of which we have +them translated, and which we show. 9. That they +are so truly translated as to have no such corruptions +or mistakes, as to frustrate their ends, or make them +unapt for the work they were appointed to. 10. That +these particular words are indeed here written which +we read; and these particular doctrines containing +the essentials of christianity, together with the rest +of the material objects of faith.</p> + +<p>All these ten particulars are matters of fact that +are merely subservient to the constituting principles +of our faith, but yet very needful to be known. Now +the question is, How these must be known and received +by us so as not to invalidate our faith? and +how far our teachers must be here believed? And +first it is very useful to us to inquire, How so many +of these matters of fact as were then existent were +known to the first christians? As how knew they in +those days that there were such persons as Christ +and his apostles? that they preached such doctrines, +and spake such languages, and did such works, +and that they wrote such books, and sent such epistles +to the churches, and that churches were hereby +converted and confirmed, and martyrs sealed this +with their blood, &c.? It is easy to tell how they +were certain of all these; even by their own eyes, +and ears, and sensible observation, as we know that +there are Englishmen live in England; and those +that were remoter from some of the matters of fact, +knew them by such report of those that did see +them, as those among us that never saw the king, +or court, or his restoration, do know that such a +thing there was, and such a person there is. Thus +they knew it then.</p> + +<p>From whence I note, 1. That in those days it was +not necessary to the being of true faith, that any +supernatural testimony of the Spirit, or any other +sort of proof, than their very senses and reason, +should acquaint them with those matters of fact +which they were eye-witnesses of. 2. That credible +report or history was then the means for any one +that saw not a matter of fact, to know as much as +they that saw it. 3. That therefore this is now the +way also of producing faith. Some things we have +yet sight and sense for; as that such Bibles and +such churches are existent; that such holy effects +this doctrine hath upon the soul (which we see in +others by the fruits, and after feel in ourselves): the +rest we must know by history, tradition, or report.</p> + +<p>And in the reception of these historical passages +note further, 1. That human belief is here a naturally +<span class="pagenum"><a name="Page_588" id="Page_588">{588}</a></span> +necessary means to acquaint us with the +matter of our divine belief. 2. That there are +various degrees of this belief, and some need more +of it by far than others, according to the various +degrees of their ignorance:<span +class="fnanchor"><a name="Ref_113" id="Ref_113" href="#Foot_113">[113]</a></span> +as he that cannot read +himself, must know by human belief (in great part) +that the preacher readeth truly, or that such words +indeed are in the gospel as he saith are there; but a +literate person may know this by his eye-sight, and +not take it upon trust. So he that understandeth not +Hebrew and Greek, must take it upon trust that the +Scripture is truly translated; but another that understandeth +those tongues, may see it with his eyes. +3. History being the proper means to know matters of +fact that are done in times past, and out of our sight, +the same industry that is necessary to a thorough acquaintance +with other history, is necessary to the +same acquaintance with this. 4. That the common +beginning of receiving all such historical truths is +first by believing our teachers so far as becometh +learners, and in the mean time going on to learn till +we come to know as much as they, and upon the +same historical evidence as they. 5. That if any +man be here necessitated to take more than others +upon the trust or belief of their teachers, it is long +of their ignorance: and therefore if such cry out +against their taking things on trust, it is like a mad-man's +raving against them that would order him; or +as if one should reproach a nurse for feeding infants, +and not letting them feed themselves. <i>Oportet discentem +credere.</i> He that will not believe his teacher +will never learn. If a child will not believe his +master that tells him which are the letters, the +vowels, and consonants, and what is their power, and +what they spell, and what every word signifieth in +the language which he is teaching him, will he be +ever the better for his teaching? 6. That he that +knoweth these historical matters no otherwise than +by the belief of his particular teacher, may nevertheless +have a divine and saving faith; for though +he believe by a human faith that these things were +done, that this is the same book, &c., yet he believeth +the gospel itself (thus brought to his knowledge) +because God is true that hath attested it. +Even as it was a saving faith in Mary and Martha, that +knew by their eyes and ears, and not only by belief, +that Lazarus was raised, and that Christ preached +thus and thus to them; but believed his doctrine to +be true, because of God's veracity who attested it. +7. That it is the great wisdom and mercy of God to +his weak and ignorant people, to provide them +teachers to acquaint them with these things, and to +vouchsafe them such a help to their salvation, as to +make it a standing office in his church to the end of +the world, that the infants and ignorant might not be +cast off, but have fathers, and nurses, and teachers +to take care of them. 8. But especially mark, that +yet these infants have much disadvantage in comparison +of others, that know all these matters of +fact by the same convincing evidence as their teachers; +and that he that followeth on to learn it as he +ought, may come to prove these subservient matters +of fact, by such a concurrence of evidences, as +amounteth to an infallibility or moral certainty, beyond +mere human faith as such: as e. g. an illiterate +person that hath it but from others, may be certain +that it is indeed a Bible which is ordinarily read and +preached to him; and that it is so truly translated +as to be a sufficient rule of faith and life, having no +mistake which must hazard a man's salvation; because +the Bible in the original tongues is so commonly +to be had, and so many among us understand +it, and there is among them so great a contrariety of +judgments and interests, that it is not possible but +many would detect such a public lie, if any should +deal falsely in so weighty and evident a case. There +is a moral certainty (equal to a natural) that some +actions will not be done by whole countries, which +every individual person hath power and natural +liberty to do: as e. g. there is no man in the kingdom +but may possibly kill himself, or may fast to-morrow, +or may lie in bed many days together; +and yet it is certain, that all the people in England +will do none of these: so it is possible that any +single person may lie even in a palpable public case, +as to pretend that this is a Bible when it is some +other book, or that this is the same book that was +received from the apostles by the churches of that +age, when it is not it, &c.; but for all the country, +and all the world that are competent witnesses, to +agree to do this, is a mere impossibility, I mean such +a thing as cannot be done without a miracle, yea, +a universal miracle. And more than so, it is impossible +that God should do a miracle to accomplish +such a universal wickedness and deceit; whereas it +is possible that natural causes by a miracle may be +turned out of course, where there is nothing in the +nature of God against it (as that the sun should +stand still, &c.). We have a certainty that there was +a Julius Cæsar, a William the Conqueror, an Aristotle, +a Cicero, an Augustine, a Chrysostom, and that +the laws and statutes of the land were really enacted +by the kings and parliaments whose names they +bear; because the natural and civil interests of so +many thousands that are able to detect it, could +never be reconciled here to a deceit. When judges +and counsellors, kings and nobles, and plaintiffs and +defendants, utter enemies, are all agreed in it, it is +more certain to a single person than if he had seen +the passing of them with his eyes. So in our case, +when an office was established in the church, to +read and preach this gospel in the assemblies; and +when all the congregations took it as the charter of +their salvation, and the rule of their faith and life; +and when these pastors and churches were dispersed +over all the christian world, who thus worshipped +God from day to day; and all sects and enemies +were ready to have detected a falsification or deceit; +it is here as impossible for such a kind of history, or +tradition, or testimony to be false, in such material +points of fact, as for one man's senses to deceive +him, and much more.</p> + +<p>Thus I have at once showed you the true order of +the preaching, and proofs, and receiving of the several +matters of religion, and how and into what our +faith must be resolved; and how far your teachers +are to be believed. And here you must especially +observe two things: 1. That there can be no danger +in this resolution of faith, of derogating either from +the work of the Holy Ghost, or the Scriptures' self-evidence, +or any other cause whatever; because we +ascribe nothing to history or tradition which was +ascribed to any of these causes by the first christians; +but only put our reception by tradition, instead +<span class="pagenum"><a name="Page_589" id="Page_589">{589}</a></span> +of their reception immediately by sense: our +receiving by infallible history, is but in the place of +their receiving by sight; and not in the place of self-evidence +of Scripture, or any testimony or teaching +of the Spirit. The method is exactly laid down, +Heb. ii. 3, 4, "How shall we escape if we neglect so +great salvation; which at the first began to be spoken +by the Lord, and was confirmed to us by them +that heard him; God also bearing them witness, +both with signs and wonders, and divers miracles, +and gifts of the Holy Ghost, according to his own +will?" Here is the sum of what I have been saying.</p> + +<p>2. Observe also the great difference between us +and the papists in this controversy of using tradition +in the resolution of our faith. 1. They decide the main +question in gross by tradition, viz. Whether the +Scripture be the word of God? But we only decide +the questions about history or matters of fact by it, +which are subservient to the other. 2. The tradition +which most of them plead, is nothing but the authoritative +judgment of the successive pastors of the +church in a general council confirmed by the pope; +and as another faction among them saith, The reception +of the whole church, both laity and clergy; +and this church must be only the Roman faction. +But the tradition which we plead is the concurrent +testimony of friends and foes, orthodox and heretics; +and of all the churches throughout the world, both +Greek and Latin, Ethiopian, Armenian, protestants, +&c. And this testimony we plead, not merely as a +human testimony, much less as such as is credible +chiefly for the mere power (real or pretended) of the +testifiers; but as such as by a concurrence of testimonies +and circumstances hath (besides the teachers' +authority) the evidences of infallible moral certainty, +in the very history; as we have of the statutes of +the realm.</p> + +<p><i>Direct.</i> VI. Understand what kind and measure +of obedience it is that you owe your lawful pastors, +that you neither prove schismatical and unruly, nor +yet have a hand in setting up idols and usurpations +in the church. This you may learn from the foregoing +description of the pastor's work. The kind +of your obedience is commensurate to the kind of +his office and work. You are not to obey your pastors, +as civil magistrates that bear the sword; nor as +physicians, to tell you what you must do for your +health; nor as artificers, to command you how to +plough, and sow, and trade, &c. (except in the morality +of these); but it is as your teachers and guides +in matters of salvation that you must obey them.<span +class="fnanchor"><a name="Ref_114" id="Ref_114" href="#Foot_114">[114]</a></span> +And that not as prophets or lawgivers to the church; +but as the stated officers of Christ, to open and apply +the laws that he hath given, and determine of such +circumstances as are subservient thereunto. Not as +those that have dominion of your faith, or may preach +another gospel, or contradict any truth of God, which +by Scripture or nature he hath revealed, or can dispense +with any duty which he hath commanded; +but as those that have all their power from God, +and for God and your salvation, and the good of +other men's souls; to edification only, and not to +destruction: particular cases I here purposely forbear.</p> + +<p><i>Direct.</i> VII. Be sure that you look on them as the +officers of Christ in all that they do as such; and +see not only their natural, but their ecclesiastical +persons, that through them you may have to do with +God. Especially in preaching, and administering +the sacraments, and binding the impenitent, and absolving +the penitent, and comforting the sad and +humbled souls. All the holiness, and life, and power +of your spiritual converse with them consisteth in +your seeing and conversing with God in them, and +using them as his messengers or officers, that deliver +his message and do his work, and not their own. If +you disobey them in his work, it is God that you disobey; +and if they teach you his word, or deliver you +Christ and his benefits in the sacraments, it is Christ +himself that doth it by them as his instruments, so +far as they do it according to his commission and his +will. This observing Christ in their teaching will +possess you with due reverence and care, and cause +you to do it as a holy work; and to see Christ in +them, delivering and sealing his covenant to you, +will very much increase your joy; when man as man +is but a shadow.</p> + +<p><i>Direct.</i> VIII. Make use of their help in private, +and not in public only: as the use of a physician is +not only to read a lecture of physic to his patients, +but to be ready to direct every person according to +their particular case (there being such variety of +temperatures, diseases, and accidents, that in dangerous +cases the direction of the judicious is needful +in the application); so here, it is not the least of +the pastoral work, to oversee the individuals, and to +give them personally such particular advice as their +case requireth. Never expect that all thy books, or +sermons, or prayers, or meditations should serve thy +turn without the counsel of thy pastors, in greater +cases; for that were but to devise how to prove +God's officers needless to his church. If thou be an +ignorant or unconverted sinner, go to the minister, +and ask him, what thou must do to be saved? and +resolve to follow his sound advice. If thou be in +doubt of any weighty point of faith or godliness, or +assaulted perilously by any adversary, or need his +advice for thy settled peace, thy assurance of pardon +and salvation, and thy preparation for death; go ask +counsel of thy pastors, and receive their help with +readiness and thankfulness: or if thou live where +there is none that is able and willing thus to help +thee, remove to them that are such, if lawfully thou +canst.</p> + +<p><i>Direct.</i> IX. Assist you pastors in the work of God, +by the duties of your places which tend thereto: labour +by your holy, serious conference, to instruct +the ignorant, and convince the unbelieving, and convert +the ungodly, and strengthen the weak, with +whom you have fit opportunity for such work. Labour +by your holy examples, by love, and concord, +and meekness, and sobriety, and contempt of the +world, and a heavenly life, to "shine as lights in the +midst of a dark and crooked generation." Preach all +of you, by the examples of your blameless, humble, holy +lives. Oh how abundantly would this course promote +the success of the public preaching of the gospel! +If you would cause those men to see the glory and +power of the gospel in your holy and heavenly lives, +who cannot see it in itself: then many that would +not be won by the word, might be won without it +(to seek after it at least) by your conversations.<span +class="fnanchor"><a name="Ref_115" id="Ref_115" href="#Foot_115">[115]</a></span> +<span class="pagenum"><a name="Page_590" id="Page_590">{590}</a></span> +Thus all must preach and be helpers of the ministers +of Christ.</p> + +<p><i>Direct.</i> X. Forsake not your faithful pastors to +follow deceivers; but adhere to them who spend and +are spent for you; defend their innocency against +false accusers; and refuse them not such maintenance +as is needful to their entire giving up themselves +to that holy work to which they are devoted.<span +class="fnanchor"><a name="Ref_116" id="Ref_116" href="#Foot_116">[116]</a></span> +Read and study well Eph. iv. 13-15; Acts xx. 30. +It is for your sakes that your faithful pastors are +singled out in the world to bear the slanders and +contradictions of the wicked; and to lead the way in +the fiery trial. If they would forsake you, and that +sacred truth and duty that is needful to your salvation, +and sell you up into the hands of cruel and deceitful +men, it were as easy for them to have the applause +of men, and the prosperity of the world, as +others: it is perfidious ingratitude to forsake them +in trial, that must lose their lives and all the world, +rather than forsake you or betray your souls; or to +grudge them food and raiment that lay by the gainful +employments of the world, that they may attend +continually on the service of your souls.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_88" id="Foot_88" href="#Ref_88">[88]</a> +Disput. ii. of Church Government, chap. i. and Universal +Concord.</p> + +<p class="nodent"><a name="Foot_89" id="Foot_89" href="#Ref_89">[89]</a> +Of the difference between fixed and unfixed ministers, +see my Disput. ii. iii. of Church Government, and Jos. Acosta +lib. v. c. 21, 22, de Missionibus.</p> + +<p class="nodent"><a name="Foot_90" id="Foot_90" href="#Ref_90">[90]</a> +Rom. x. 7, 14; Mark xvi. 15; Matt. xxviii. 19, 20.</p> + +<p class="nodent"><a name="Foot_91" id="Foot_91" href="#Ref_91">[91]</a> +2 Cor. v. 19-21; Acts xxvi. 17, 18; Eph. ii. 19; Acts +ii. 37-40.</p> + +<p class="nodent"><a name="Foot_92" id="Foot_92" href="#Ref_92">[92]</a> +Tit. i. 7; 1 Cor. iv. 1, 2; Matt. xxviii. 19, 20; Acts xx. +32; 1 Cor. iii. 11, 12.</p> + +<p class="nodent"><a name="Foot_93" id="Foot_93" href="#Ref_93">[93]</a> +Acts xiv. 23; 2 Tim. ii. 2; Acts xiii. 3; ii. 41, 42; vi. +2; xx. 7, 28; 1 Tim. v. 17; Titus i. 5; Acts xx. 30, 31; Col. +i. 28; Eph. iv. 11, 42; Mal. ii. 7; 1 Tim. v. 17.</p> + +<p class="nodent"><a name="Foot_94" id="Foot_94" href="#Ref_94">[94]</a> +1 Cor. xiv. 16, 26; Acts xx. 7, 36; James v. 14; Acts +vi. 4; ii. 42; Phil. i. 4; Neh. xi. 24; xi. 17; 1 Cor. xi. 24; +x. 16; Heb. vii. 7; Tit. ii. 15; i. 9, 11; 1 Tim. v. 19; iii. 5; +Tit. iii. 10; Matt. xviii. 17, 18; 1 Cor. v. 4, 11, 13; Eph. iv. +13, 14; Acts xv.</p> + +<p class="nodent"><a name="Foot_95" id="Foot_95" href="#Ref_95">[95]</a> +Princes may force their subjects by the temporal sword +which they bear: bishops may not force their flock with any +corporal or external violence. Bilson, Christ. Subjection, +p. 525.</p> + +<p class="nodent"><a name="Foot_96" id="Foot_96" href="#Ref_96">[96]</a> +Dr. Hammond Annot. q. d. The bishops of your several +churches, I exhort—Take care of your several churches, and +govern them, not as secular rulers, by force, but as pastors do +their sheep, by calling and going before them, that so they +may follow of their own accord. If you would know the true +nature and extent of the bishop's work and office, read carefully +the said Dr. Hammond's Paraphrase on Acts xx. 20, +28; Heb. xiii. 7, 17; 1 Tim. v. 17; 1 Thess. v. 12; Heb. +xiii.; Annot. a. Tit. iii. 10; 1 Cor. xii. 28; Annot. e. Jam. +v. 14; Annot. Acts xi. 30; Annot. b. Acts xiv. 23.</p> + +<p class="nodent"><a name="Foot_97" id="Foot_97" href="#Ref_97">[97]</a> +Chrysost. cited by Bilson. p. 525. But if any man wander +from the right path of the christian faith, the pastor must +use great pains, care, and patience. For he may not be forced, +nor constrained with terror, but only persuaded to return +entirely to the truth.——A bishop cannot cure men with +such authority as a shepherd doth his sheep.—For of all men +christian bishops may least correct the faults of men by force, +p. 526. Matt. xx. 26; Mark x. 43. See Psal. ciii. 21; civ. +4; Isa. xvi. 6; Jer. xxxiii. 21; Joel i. 9, 13; ii. 17; 2 Cor. +xi. 23; Acts xxvi. 26; Rom. xv. 16; Eph. iii. 7; Col. i. +23, 25; 1 Tim. iv. 6; 1 Thess. iii. 2; Col. i. 7.</p> + +<p class="nodent"><a name="Foot_98" id="Foot_98" href="#Ref_98">[98]</a> +Functiones in ecclesia perpetuæ sunt duæ, Presbyterorum +et Diaconorum: Presbyteros voco cum omni ecclesia +veteri eos, qui ecclesiam pascunt verbi prædicatione, sacramentis +et clavibus; quæ jure divino sunt individua. Grotius +de Imperio, p. 267. c. 10.</p> + +<p class="nodent"><a name="Foot_99" id="Foot_99" href="#Ref_99">[99]</a> +Bishop Jer. Taylor of Repentance, Pref. "I am sure we +cannot give account of souls of which we have no notice."</p> + +<p class="nodent"><a name="Foot_100" id="Foot_100" href="#Ref_100">[100]</a> +Ignat. Epis. ad Philad. Vid. Mead's Disc. of Churches, +p. 48-50.</p> + +<p class="nodent"><a name="Foot_101" id="Foot_101" href="#Ref_101">[101]</a> +Tertull. de Coron. Milit. c. 3.</p> + +<p class="nodent"><a name="Foot_102" id="Foot_102" href="#Ref_102">[102]</a> +It is very observable that Acosta saith, l. vi. c. 12, that +they found it an old custom among the Indians to confess +their sins to the priests before the gospel came thither.</p> + +<p class="nodent"><a name="Foot_103" id="Foot_103" href="#Ref_103">[103]</a> +See more in Dr. Hammond, ibid.</p> + +<p class="nodent"><a name="Foot_104" id="Foot_104" href="#Ref_104">[104]</a> +Vid. Canon. Apost. 5. 32. Et Concil. Antioch. c. 5. +Et Concil. Carthag. 4. Can. 35.</p> + +<p class="nodent"><a name="Foot_105" id="Foot_105" href="#Ref_105">[105]</a> +Vid. Just. Mart. Apol. 2. Vid. Tertul. Apol. c. 39.</p> + +<p class="nodent"><a name="Foot_106" id="Foot_106" href="#Ref_106">[106]</a> +I hope all this will tell you what a bishop indeed is.</p> + +<p class="nodent"><a name="Foot_107" id="Foot_107" href="#Ref_107">[107]</a> +Grot. de Imp. p. 273. Pastorum est ordinare pastores. +Neque id officium eis competit, qua hujus aut illius ecclesiæ +pastores sunt, sed qua ministri ecclesiæ catholicæ.</p> + +<p class="nodent"><a name="Foot_108" id="Foot_108" href="#Ref_108">[108]</a> +See in Grotius de Imper. sum. potest. p. 269. The necessary +distinction of, 1. Ipsa facultas prædicandi sacramenta +et claves administrandi, quod Mandatum vocat. 2. Applicatio +hujus facultatis ad certam personam, viz. Ordinatio. +3. Applicatio hujus personæ ad certum cœtum et locum, viz. +Electio. 4. Illud quo certa persona in certo loco ministerium +suum exercet publico præsidio ac publica authoritate, +viz. Confirmatio, p. 273. Constat muneris institutionem a +Deo esse; ordinationem a pastoribus, confirmationem publicam +a summa potestate. So that the doubt is only about +election. Which yet must be differenced from consent.</p> + +<p class="nodent"><a name="Foot_109" id="Foot_109" href="#Ref_109">[109]</a> +See my Disput. with him of the Successive Visibility of +the Church, p. 336.</p> + +<p class="nodent"><a name="Foot_110" id="Foot_110" href="#Ref_110">[110]</a> +Cyprian. Epis. 68. Plebs obsequens præceptis dominicis +a peccatore præposito separare se debet. Which Grotius de +Imper. p. 230, citing saith, Jubentur enim singuli, multo magis +universi, cavere prophetas falsos, alienum pastorem fugere, +ab iis declinare qui dissidia faciunt et offensas contra +doctrinam. 2. Imperatur fidelibus familiarem eorum consuetudinem +declinare, qui fratres, &c. 2 Cor. v.; Rom. xvi. +17; John x.; 2 Tim. iii. 6; 2 Thess. iii. 6, 14; 2 Cor. iv. 3, 4.</p> + +<p class="nodent"><a name="Foot_111" id="Foot_111" href="#Ref_111">[111]</a> +Satan or their own worldly advantages, saith Dr. Hammond. +Dan. i. 12, 13; Ezek. iv. 12, 15. Read c. iii. Acosta +excellently rebuking the negligence of their priests that +taught the Indians the catechism idly, and without explication, +or calling them to account about the sense, and then laid +all the fault on the blockishness of the people, when Tota +catechizendi ratio erat umbratilis, et ludicræ similis: ego +vero (inquit) si homines ingenio acerrimo, et discendi percupidi +tales præceptores nacti essent, nihil aliud quam ut +duplo ignoratiores evaderent, doceri isto modo arbitrarer. +Olim in symbolo addiscendo et intelligendo, mysteriisque +fidei agnoscendis viri ingenio præstantes et literatura celebres, +diu in catechumenorum ordine tenebantur, cum ecclesiastica +disciplina vigeret; neque ante ad fidei sacramentum +admittebantur, quam multas ab episcopo de symbolo conciones +audissent, diu et multum cum catechista contulissent; +post quas omnes curas et meditationes, magnum erat si recta +sentirent, consentanea responderent, &c. And he addeth, +p. 360, Equidem sic opinor, neque ab ea opinione avelli +unquam potero, quin pessimo præceptori omnes esse auditores +hebetes credam. A bad teacher hath always bad scholars. +Even in the Roman church how little their authority can do +against profaneness and negligence, the same Acosta showeth, +l. 6. c. 2. p. 519. Cum in provinciali concilio Limensi +ab omnibus Peruensibus episcopis cæterisque gravibus viris +ad ea vitia emendenda multum operæ et studii collatum sit, +atque edita extent egregia decreta de reformatione permulta, +nihil tamen amplius perfectum est, quam si ab otiosis nautis +de republica moderanda consultatum esset. Bonific. Mogunt. +Ep. iii. mentioneth it as the error of a new-sprung sect, that +heinous sinners even so continuing may be priests. And +Ep. lxxiii. it is said, No man may be made a priest, that hath +sinned mortally after baptism, and, Si iis qui tam in episcopatu +vel presbyterio positus mortale peccatum aliquod admiserit, +non debet offerre panes Domino, quanto magis patienter +retrahat se ab hoc non tam honore quam onere, et aliorum +locum qui digni sunt non ambiat occupare. Qui enim in +erudiendis et instituendis ad virtutem populis præest, necesse +est, ut in omnibus sanctus sit, et in nullo reprehensibilis habeatur. +Qui enim aliquem de peccato arguit, ipse a peccato +debet esse immunis. Auct. Bib. Pat. Tom. ii. p. 81. If there +were somewhat too much strictness in the ancient exclusion +of them that heinously sinned after baptism from the priesthood, +let us not be as much too loose.</p> + +<p class="nodent"><a name="Foot_112" id="Foot_112" href="#Ref_112">[112]</a> +Est enim mirabilis quædam continuatio seriesque rerum, +ut alia ex alia nexa, et omnes inter se aptæ colligatæque +videantur. Cic. De Natur. Deor. pag. 6.</p> + +<p class="nodent"><a name="Foot_113" id="Foot_113" href="#Ref_113">[113]</a> +By all this it is easy to gather whether a pastor may do +his work <i>per alium</i>. Saith Grotius de Imp. p. 290, 291, +Nam illud quod quis per alium facit per se facere videtur ad +eas duntaxat pertinet actiones quarum causa efficiens proxima +a jure indefinita est. Yet people should labour after +such maturity and stedfastness, that they might be able to +stand if their pastors be dead or taken from them by persecution, +yea, or forsake the truth themselves. Victor. Utic. +saith of the people in Africa when their pastors were banished, +and others might not be ordained in their steads: Inter +hæc tamen Dei populus in fide consistens, ut examina apum +cereas ædificantia mansiones, crescendo melleis fidei claviculis +firmabatur. Quanto magis affligebantur, tanto magis +multiplicabantur. Victor. p. 382.</p> + +<p class="nodent"><a name="Foot_114" id="Foot_114" href="#Ref_114">[114]</a> +We may not offer any violence, but only persuade: we +have not so great authority given us by the laws, as to repress +offenders; and if it were lawful for us so to do, we have no +use of any such violent power: for that Christ crowneth them +which abstain from sin, not of a forced, but of a willing mind +and purpose. Chrys. citante Bilson of Subjection, p. 526. +Et ibid. ex Hilar. If this violence were used for the true +faith, the doctrine of bishops would be against it: God needeth +no forced service. He requireth no constrained confession. +I cannot receive any man but him that is willing: I +cannot give ear, but to him that entreateth, &c. Ita et Origen. +ibid. citat. 2 Cor. i. 24; Gal. i. 7, 8; 2 Cor. x. 8; xiii. 10.</p> + +<p class="nodent"><a name="Foot_115" id="Foot_115" href="#Ref_115">[115]</a> +Acts xviii. 24, 26, 27; Rom. xvi. 3; John iii. 8; Eph. +iv. 29; 1 Pet. iv. 11; Phil. ii. 15; Matt. v. 16; 1 Pet. +iii. 1, 2; 2 Pet. iii. 11: 1 Pet. i. 15, 16; ii. 12; Heb. iii. 13; +Heb. x. 24.</p> + +<p class="nodent"><a name="Foot_116" id="Foot_116" href="#Ref_116">[116]</a> +1 Thess. v. 12, 13; 2 Tim. ii. 10; 2 Cor. iv. 15; 1 Thess. +iii. 9; i. 5; Matt. xxvi. 56; 2 Tim. iv. 16; Gal. vi. 6, 10; +1 Cor. ix.; Col. i. 24.</p> + +</div> + +<hr /> + +<h2>CHAPTER VII.<br /><br /> + +<span class="small">DIRECTIONS FOR THE DISCOVERY OF THE TRUTH AMONG CONTENDERS, AND THE +ESCAPE OF HERESY AND DECEIT.</span></h2> + +<p class="nodent"><span class="smcap">Though</span> +truth be naturally the object of man's understanding, +to which it hath a certain inclination, +and though it be a delightful thing to know the +truth;<span +class="fnanchor"><a name="Ref_117" id="Ref_117" href="#Foot_117">[117]</a></span> +yet that which is saving meeteth with so +much opposition in the flesh, and in the world, that +while it is applauded in the general, it is resisted +and rejected in particulars; and yet while the use of +holy truth is hated and obstinately cast away, the +name and the barren profession of it is made the +matter of the glorying of hypocrites, and the occasion +of reproaching dissenters as heretics, and the +world is filled with bloody persecutions, and inhuman, +implacable enmities and divisions, by a wonderful +zeal for the name of truth, even by those men that +will rather venture on damnation, than they will +obey the truth which they so contend for. Multitudes +of men have tormented or murdered others as +heretics, who themselves must be tormented in hell +for not being christians. It concerneth us therefore +to deal very wisely and cautelously in this business.</p> + +<p><i>Direct.</i> I. Take heed lest there be any carnal interest +or lust which maketh you unwilling to receive +the truth, or inclineth you to error, that it may serve +that interest or lust. It is no small number of men +that are strangers or enemies to the truth, not because +they cannot attain the knowledge of it, but because +they would not have it to be truth. And +men of great learning and natural parts are frequently +thus deceived and led into error by a naughty, carnal, +biassed heart; either because that error is the vulgar +opinion, and necessary to maintain their popular reputation, +and avoid reproach; or because it is the +way of men in power, and necessary to their preferment +and greatness in the world; or because the +truth is contrary to their fleshly lusts and pleasures, +or contrary to their honour and worldly interest, and +would hazard their reputations or their lives. How +loth is a sensual, ungodly man to believe that "without +holiness none shall see God," and that he "that +is in Christ is a new creature, and that if any man +have not the Spirit of Christ, the same is none of his, +and that if they live after the flesh they shall die!"<span +class="fnanchor"><a name="Ref_118" id="Ref_118" href="#Foot_118">[118]</a></span> +How loth is the ambitious minister to believe that +the way of Christ's service lieth not in worldly pomp, +or ease, or pleasures; but in taking up the cross and +following Christ in self-denial, and in being as the +servant of all, in the unwearied performance of careful +oversight and compassionate exhortations unto +all the flock! Let a controversy be raised about any +of these points, and the mind of lazy, ambitious men +doth presently fall in with that part which gratifieth +their fleshly lusts, and excuseth them from that toilsome +way of duty which they already hate. The +secret lusts and vices of a false, hypocritical heart, +are the commonest and the powerfulest arguments +for error; and such men are glad, that great men or +learned men will give so much ease to their consciences, +and shelter to their reputations, as to countenance, +or make a controversy at least of that which +their lusts desire to be true. Above all therefore +see that you come not to inquire after truth with an +unsanctified heart, and unmortified lusts, which are +a bias to your minds, and make you warp from the +truth which you inquire after; for if the carnal mind +neither is nor can be subject to the law of God, you +may easily perceive that it will be loth to believe it; +when in so doing they believe their own condemnation. +An honest, sanctified heart is fittest to entertain +the truth.</p> + +<p><i>Direct.</i> II. Seek after the truth for the love of +truth, and love it especially for its special use, as it +formeth the heart and life to the image and will of +God; and not for the fanciful delight of knowing; +much less for carnal, worldly ends.<span +class="fnanchor"><a name="Ref_119" id="Ref_119" href="#Foot_119">[119]</a></span> +No means are +used at all as means, where the end is not first determined +of. And to do the same thing materially +to another end, is not indeed to do the same; for +thereby it is made another thing. Your physician +will come to you if you seek to him as a physician; +but not if you send to him to mend your shoes. So +if you seek knowledge for the true ends of knowledge, +to fill your hearts with the love of God, and +guide your lives in holiness and righteousness, God +is engaged to help you in the search. But if you +seek it only for to please your pride or fancy, no +wonder if you miss of it; and it is no great matter +whether you find it or not, for any good it is like to +do you. Every truth of God is appointed to be his +instrument, to do some holy work upon your heart: +let the love of holiness be it that maketh you +search after truth, and then you may expect that +God should be your teacher.</p> + +<p><i>Direct.</i> III. Seek after truth without too great or +too small regard to the judgment of others; neither +contemn them, nor be captivated to them. Use the +help of the wise; but give not up your reason absolutely +to any. Engage not yourselves in a party, so +as to espouse their errors, or implicitly to believe +whatever they say; for this breedeth in you a secret +desire to please your party, and interesteth you in +their dividing interest, and maketh you betray the +truth to be accounted orthodox by those you value.<span +class="fnanchor"><a name="Ref_120" id="Ref_120" href="#Foot_120">[120]</a></span></p> + +<p><span class="pagenum"><a name="Page_591" id="Page_591">{591}</a></span> +<i>Direct.</i> IV. Take heed of pride, which will make +you dote upon your own conceits, and cause you to +slight the weightiest reasons that are brought by +others, for your conviction. And if once you have +espoused an error, it will engage all your wit, and +zeal, and diligence to maintain it; it will make you +uncharitable and furious against all that cross you in +your way; and so make you either persecutors, (if +you stand on the higher ground,) or sect leaders, or +church dividers, and turbulent and censorious, if you +are on the lower ground. There is very great reason +in Paul's advice for the choice of a bishop, 1 Tim. +iii. 6, "Not a novice; lest being lifted up with +pride he fall into the condemnation of the devil." +It is no more wonder to see a proud man erroneous, +and in the confidence of his own understanding, to +rage against all that tell him he is mistaken, than to +hear a drunken man boasting of his wit, to the increase +of his shame.</p> + +<p><i>Direct.</i> V. Take heed of slothfulness, and impatience +in searching after truth, and think not to find +it in difficult cases, without both hard and patient +studies, and ripeness of understanding to enable you +therein; and suspect all opinions which are the offspring +of idleness and ease, whatever divine illumination +they may pretend (except as you take them +from others upon trust (in a slothful way) who attained +them by diligent studies). For God that hath +called men to labour, doth use to give his blessing to +the laborious. And he that hath said by his Spirit, +1 Tim. iv. 15, "Meditate upon these things; give +thyself wholly to them, that thy profiting may appear +to all," doth accordingly cause those men to +profit, who seek it in this laborious way of his appointment; +and he that hath said, "The desire of the +slothful killeth him," doth not use to bless the slothful +with his teachings. He that will say to him in +judgment, "Thou wicked and slothful servant," will +not encourage the slothfulness which he condemneth.<span +class="fnanchor"><a name="Ref_121" id="Ref_121" href="#Foot_121">[121]</a></span> +"My son, if thou wilt receive my words, and +hide my commandments with thee; so that thou incline +thine ear unto wisdom, and apply thine heart +to understanding; yea, if thou criest after knowledge, +and liftest up thy voice for understanding; if +thou seekest her as silver, and searchest for her as +for hid treasures; then shalt thou understand the +fear of the Lord, and find the knowledge of God: for +the Lord giveth wisdom," Prov. ii. 1-6. Mark here +to whom God giveth wisdom: all the godly are +taught of God; but mark here how it is that he +teacheth them. Not while they scorn at studies and +universities, and look that their knowledge should +cost them nothing, or that the Spirit should be instead +of serious studies, or that their understandings +should discern what is true or false at the first +appearance; but while they think no pains or patience +too great to learn the truth in the school of +Christ.</p> + +<p><i>Direct.</i> VI. Keep out passion from your disputes, +and in the management of all your controversies in +religion. For though passion be useful both antecedently +to the resolution of the will, and consequently +to the effectual execution of its resolutions, yet it is +commonly a very great seducer of the understanding, +and strangely blindeth and perverteth the judgment;<span +class="fnanchor"><a name="Ref_122" id="Ref_122" href="#Foot_122">[122]</a></span> +so that a passionate man is seldom so far from the +truth, as when he is most confident he is defending +it. When passion hath done boiling, and the heart +is cooled, and leaveth the judgment to do its work +without any clamour or disturbance, it is strange to +see how things will appear to you to be quite of +another tendency and reason, than in your passion +you esteemed them.</p> + +<p><i>Direct.</i> VII. Keep up a sense of the evil and +danger of both extremes; and be not so wholly intent +upon the avoiding of one extreme, as to be fearless +of the other. The narrow minds of unexperienced +men are hardly brought to look on both sides +them, and to be duly sensible of the danger of both +extremes; but while they are taken up only with +the hating and opposing one sort of errors, they forget +those on the other side. And usually the sin or +error which we observe not, is more dangerous to us +than that which we do observe (if the wind of temptation +set that way).</p> + +<p><i>Direct.</i> VIII. When you detect any ancient error +or corruption, inquire into its original; and see +whether reformation consist not rather in a restitution +of the primitive state, than in an extirpation of +the whole. Even in popery itself there are many +errors and ill customs, which are but the corruption +of some weighty truth, and the degenerating of some +duty of God's appointment; and to reduce all, in +such cases, to the primitive verity, is the way of wise +and true reformation; and not to throw away that +which is God's, because it is fallen into the dirt of +human depravation. But in cases where all is bad, +there all must be rejected.</p> + +<p><i>Direct.</i> IX. Pretend not to truth and orthodoxness +against christian love and peace; and so follow +truth, as that you lose not love and peace by it; "as +much as in you lieth, live peaceably with all men," +Rom. xii. 18. Charity is the end of truth, 1 Cor. xiii. +and it is a mad use of means, to use them against the +end. Make sure of the sincerity of your charity, and +hold it fast; and then no error that you hold will be +destructive to you: but if you know more than others, +and use your knowledge to the weakening of your +love, you are but (as our first parents) deceived and +destroyed by a desire of fleshly, uneffectual knowledge. +Such "knowledge puffeth up, but charity +edifieth," 1 Cor. viii. 1. To contend for truth, to the +loss of love in yourselves, and the destruction of it +among others, is but to choke yourselves with excellent +food, and to imitate that orthodox, catholic +physician, that gloried that he killed his patients +<i>secundem artem</i>, by the most accurate method and excellent +rules of art that men could die by.</p> + +<p><i>Direct.</i> X. Pretend no truth against the power and +practice of godliness.<span +class="fnanchor"><a name="Ref_123" id="Ref_123" href="#Foot_123">[123]</a></span> +For this also is its proper +end; if it be not truth that is according to godliness, +it is no truth worthy our seeking or contending for. +And if it be contrary to godliness in itself, it is no +truth at all; therefore if it be used against godliness, +it is used contrary to the ends of truth. Those men +that suppress or hinder the means of knowledge, and +holiness, and concord, and edification, under pretence +of securing, defending, or propagating the orthodox +belief, will find one day, that God will give +them as little thanks for their blind, preposterous +zeal for truth, as a tender father would do to a physician, +that killed his children because they distasted +or spit out his medicines. It is usually a pitiful +defence of truth that is made by the enemies of +godliness.</p> + +<p><span class="pagenum"><a name="Page_592" id="Page_592">{592}</a></span></p> + +<h3><i>More near and particular Directions against Error.</i></h3> + +<p><i>Direct.</i> I. Begin at the greatest, most evident, certain, +and necessary truths, and so proceed orderly to +the knowledge of the less, by the help of these:<span +class="fnanchor"><a name="Ref_124" id="Ref_124" href="#Foot_124">[124]</a></span> +as +you climb by the body of the tree unto the branches. +If you begin at those truths, which spring out of +greater common truths, and know not the premises, +while you plead for the conclusion, you abuse your +reason, and lose the truth and your labour both: for +there is no way to the branches but by ascending +from the stock. The principles well laid, must be +your help to all your following knowledge.</p> + +<p><i>Direct.</i> II. The two first things which you are to +learn are, what man is, and what God is: the nature +and relation of the two parties, is the first thing to +be known in order to the knowledge of the covenant +itself, and all following transactions between +God and man.<span +class="fnanchor"><a name="Ref_125" id="Ref_125" href="#Foot_125">[125]</a></span> +One error here will introduce abundance. +A thousand other points of natural philosophy +you may safely be ignorant of; but if you know +not what man is, what reason is, what natural free-will +is, and what the inferior sensitive faculties are, +as to their uses, it will lay you open to innumerable +errors. In the nature of man, you must see the +foundation of his relations unto God: and if you +know not those great relations, the duties of which +must take up all our lives, you may easily foresee +the consequents of such ignorance or error. So if +you know not what God is, and what his relations to +us are, so far as is necessary to our living in the +duties of those relations, the consequents of your ignorance +will be sad. If learned men be but perverted +in their apprehensions of some one attribute of +God, (as those that think his goodness is nothing +but his benignity, or proneness to do good, or that +he is a necessary agent, doing good <i>ad ultimum posse</i>, +&c.) what abundance of horrid and impious consequents +will follow!</p> + +<p><i>Direct.</i> III. Having soundly understood both +these and other principles of religion, try all the +subsequent truths hereby, and receive nothing as +truth that is certainly inconsistent with any of these +principles.<span +class="fnanchor"><a name="Ref_126" id="Ref_126" href="#Foot_126">[126]</a></span> +Even principles that are not of sense, +may be disputed till they are well received; and with +those that have not received them: but afterwards +they are not to be called in question; for then you +would never proceed nor build higher, if you will +stand questioning all your grounds. Indeed no +truth is inconsistent with any other truth: but yet +when two dark or doubtful points are compared together, +it is hard to know which of them to reject. +But here it is easy; nothing that contradicteth the +true nature of God or man, or any principle, must be +held.</p> + +<p><i>Direct.</i> IV. Believe nothing which certainly contradicteth +the end of all religion. If it be of a natural +or necessary tendency to ungodliness, against the +love of God, or against a holy and heavenly mind +and conversation, it cannot be truth, whatever it +pretend.</p> + +<p><i>Direct.</i> V. Be sure to distinguish well betwixt revealed +and unrevealed things: and before you dispute +any question, search first whether the resolution +be revealed or not: and if it be not, lay it by; +and take it as part of your necessary submission, +to be ignorant of what God would have you ignorant, +as it is part of your obedience to labour to know what +God would have you know. And when some things +unrevealed are mixed in the controversy, take out those +and lay them by, before you go any further, and see +that the resolution of the rest be not laid upon them, +nor twisted with them, to entangle the whole in uncertainty +or confusion.<span +class="fnanchor"><a name="Ref_127" id="Ref_127" href="#Foot_127">[127]</a></span> +Thus God instructed Job, by +convincing him of his ignorance, and showing him +how many things were past his knowledge.<span +class="fnanchor"><a name="Ref_128" id="Ref_128" href="#Foot_128">[128]</a></span> +Thus +Christ instructed Nicodemus about the work of regeneration, +so as to let him know that though the necessity +of it must be known, yet the manner of the Spirit's +accesses to the soul cannot be known, John iii. 7, 8. +And Paul in his discourse of election takes notice of +the unsearchable depths, and the creature's unfitness +to dispute with God, Rom. ix. When you find any disputes +about predetermination or predestination resolved +into such points as these: Whether God do by physical, +premoving influx, or by concourse, or by moral +operation <i>ut finis</i>, determine or specify moral acts of +man? Whether a positive decree <i>quoad actum</i> be +necessary to the negation of effects (as that such a +one shall not have grace given him, or be converted +or saved; that all the millions of possible persons, +names, and things shall not be future)? What understanding, +will, or power are formally in God? +How he knoweth future contingents? with a hundred +such like; then remember that you make use +of this rule, and say with Moses, Deut. xxix. 29, +"The secret things belong to the Lord our God, but +those things that are revealed unto us and to our +children for ever, that we may do all the words of +his law." There are many rare, profound discoveries +much gloried of by the masters of several sects, +of which you may know the sentence of the Holy +Ghost, by that instance, Col. ii. 18, "Let no man +beguile you of your reward, in a voluntary humility +and worshipping of angels, intruding into those +things which he hath not seen, vainly puffed up by +his fleshly mind." Reverently withdraw from things +that are unrevealed, and dispute them not.</p> + +<p><i>Direct.</i> VI. Be a careful and accurate (though not +a vain) distinguisher; and suffer not ambiguity and +confusion to deceive you. Suspect every word in +your question, and anatomize it, and agree upon the +sense of all your common terms, before you dispute +with any adversary. It is not only in many words, +but in one word or syllable that so much ambiguity +and confusion may be contained, as may make a +long dispute to be but a vain and ridiculous wrangling.<span +class="fnanchor"><a name="Ref_129" id="Ref_129" href="#Foot_129">[129]</a></span> +Is it not a ridiculous business to hear men +dispute many hours about the <i>cur credis</i>, and into +what faith is to be resolved; and in the end come +to understand, that by cur one of them speaks of +the <i>principium</i> or <i>causa veritatis</i>, and the other of +the <i>principium patefactionis</i>, or the <i>evidentia veritatis</i>, +or some other cause? And when one speaks of the +resolution of his faith as into the formal object, and +another into the subservient testimony or means, or +into the proofs of divine attestation, or many other +causes? Or to hear men dispute, Whether Christ +died for all; when by "for" one man meaneth "for +the benefit of all," and another means "in the place +or stead of all, or for the sins of all as the procuring +cause, &c.?" Yet here is but a syllable to contain +this confusion! What a tedious thing is it to read +long disputes between many papists and protestants, +<span class="pagenum"><a name="Page_593" id="Page_593">{593}</a></span> +about justification, while by justification one meaneth +one thing, and another meaneth quite another +thing! He that cannot force every word to make +a plain confession of its proper signification, that +the thing intended may be truly discerned in the +word, he will but deceive himself and others, with a +wordy, insignificant dispute.</p> + +<p><i>Direct.</i> VII. Therefore be specially suspicious of +metaphors; as being all but ambiguities till an explication +hath fixed or determined the sense. It is +a noisome thing to hear some dispute upon an unexplained +metaphorical word, when neither of them +have enucleated the sense, and when there are proper +words enow.</p> + +<p><i>Direct.</i> VIII. Take special notice of what kind of +beings your inquiry or disputation is, and let your +terms be adapted and interpreted according to the +kind of beings you dispute of. As if you be inquiring +into the nature of any grace, as faith, repentance, +obedience, &c. remember that it is <i>in genere moris</i>, +a moral act; and therefore the terms are not to be +understood as if you disputed about mere physical +acts, which are considered but <i>in genere entis</i>. For +that object which must essentiate one moral act, +containeth many physical particles, which will make +up many physical acts.<span +class="fnanchor"><a name="Ref_130" id="Ref_130" href="#Foot_130">[130]</a></span> +If you take such a man for +your king, your commander, your master, your physician, +&c. if you should at the bar, when you are +questioned for unfaithfulness, dispute upon the word +take, whether it be an act of the fantasy, or sense, +or intellect, or will, &c. would you not be justly +laughed at? So when you ask, What act faith or +repentance is? which contain many particular physical +acts. When you dispute of divinity, policy, +law, war, &c. you must not use the same terms in +the same sense, as when you dispute of physics, or +metaphysics.</p> + +<p><i>Direct.</i> IX. Be sure in all your disputes that you +still keep distinguished before your eyes, the order +of being, and the order of knowing: that the questions +<i>de esse</i> lying undetermined in your way, do not +frustrate all your dispute about the question <i>de cognoscere</i>. +As in the question, Whether a man should +do such or such a thing, when he thinketh that it is +God's command? How far conscience must be +obeyed? It must first be determined <i>de esse</i>, whether +indeed the thing be commanded or lawful, or not? +before the case can be determined about the obligation +that followeth my apprehension. For, whatever +my conscience or opinion say of it, the thing either +is lawful or it is not: if it be lawful, or a duty, the +case is soon decided; but if it be not lawful, the +error of my conscience altereth not God's law, nor +will it make it lawful unto me. I am bound first to +know and then to do what God revealeth and commandedeth; +and this I shall be bound to, whatever I +imagine to the contrary; and to lay by the error +which is against it.</p> + +<p><i>Direct.</i> X. Be sure when you first enter upon an +inquiry or dispute, that you well discover how much +of the controversy is verbal <i>de nomine</i>, and how much +is material <i>de re</i>;<span +class="fnanchor"><a name="Ref_131" id="Ref_131" href="#Foot_131">[131]</a></span> +and that you suffer not your adversary +to go on upon a false supposition, that the +controversy is <i>de re</i>, when it is but <i>de nomine</i>. The +difference between names and things is so wide, that +you would think no reasonable man should confound +them: and yet so heedless in this point are ordinary +disputers, that it is a usual thing to make a great +deal of stir about a controversy before they discern +whether it be <i>de nomine</i> or <i>de re</i>. Many a hot and +long dispute I have heard, which was managed as +about the very heart of some material cause, (as +about man's power to do good, or about the sufficiency +of grace, or about justification, &c.) when the +whole contest between the disputers was only or +principally <i>de nomine</i>, and neither of them seemed +to take notice of it. Be sure as soon as you peruse +the terms of your question, to sift this thoroughly, +and dispute verbal controversies but as verbal, and +not as real and material. We have real differences +enow: we need not make them seem more by such +a blind or heedless manner of disputing.<span +class="fnanchor"><a name="Ref_132" id="Ref_132" href="#Foot_132">[132]</a></span></p> + +<p><i>Direct.</i> XI. Suffer not a rambling mind in study, +nor a rambling talker in disputes, to interrupt your +orderly procedure, and divert you from your argument +before you bring it to the natural issue. But +deceiving sophisters, and giddy-headed praters, will +be violent to start another game, and spoil the chase +of the point before you: but hold them to it, or take +them to be unworthy to be disputed with, and let +them go (except it be where the weakness of the +auditors requireth you to follow them in their wild-goose +chace). You do but lose time in such rambling +studies or disputes.</p> + +<p><i>Direct.</i> XII. Be cautelous of admitting false suppositions; +or at least of admitting any inference that +dependeth upon them. In some cases a supposition +of that which is false may be made, while it no way +tends to infer the truth of it; but nothing must be +built upon that falsehood, as intimating it to be a +truth. False suppositions cunningly and secretly +worked into arguments, are very ordinary instruments +of deceit.</p> + +<p><i>Direct.</i> XIII. Plead not uncertainties against certainties: +but make certain points the measure to try +the uncertain by. Reduce not things proved and +sure to those that are doubtful and justly controverted; +but reduce points disputable to those that are +past doubt.</p> + +<p><i>Direct.</i> XIV. Plead not the darker texts of Scripture +against those that are more plain and clear, nor +a few texts against many that are as plain; for that +which is interpreted against the most plain and frequent +expressions of the same Scripture is certainly +misinterpreted.</p> + +<p><i>Direct.</i> XV. Take not obscure prophecies for precepts. +The obscurity is enough to make you cautelous +how you venture yourself in the practice of +that which you understand not: but if there were no +obscurity, yet prophecies are no warrant to you to +fulfil them; no, though they be for the church's +good. Predictions tell you but <i>de eventu</i> what will +come to pass, but warrant not you to bring it to pass. +God's prophecies are ofttimes fulfilled by the wickedest +men and the wickedest means: as by the +Jews in killing Christ, and Pharaoh in refusing to +let Israel go, and Jehu in punishing the house of +Ahab. Yet many self-conceited persons think that +they can fetch that out of the revelations or the prophecies +of Daniel, that will justify very horrid +crimes, while they use wicked means to fulfil God's +prophecies.</p> + +<p><i>Direct.</i> XVI. Be very cautelous in what cases you +take men's practice or example to be instead of precept, +in the sacred Scriptures. In one case a practice +or example is obligatory to us as a precept; +and that is, when God doth give men a commission +to establish the form or orders of his church and +<span class="pagenum"><a name="Page_594" id="Page_594">{594}</a></span> +worship, (as he did to Moses and to the apostles,) +and promiseth them his Spirit to lead them into all +truth, in the matters which he employeth them in: +here God is engaged to keep them from miscarrying; +for if they should, his work would be ill done, his +church would be ill constituted and framed, and his +servants unavoidably deceived. The apostles were +authorized to constitute church officers and orders +for continuance; and the Scripture, which is written +for a great part historically, acquaints us what they +did (as well as what they said and wrote) in the +building of the church, in obedience to their commission +(at least in declaring to the world what +Christ had first appointed). And thus if their practice +were not obligatory to us, their words also might +be avoided by the same pretences. And on this +ground (at least) the Lord's day is easily proved to +be of divine appointment and obligation. Only we +must see that we carefully distinguish between both +the words and practice of the apostles which were +upon a particular and temporary occasion (and obligation) +from those that were upon a universal or +permanent ground.</p> + +<p><i>Direct.</i> XVII. Be very cautelous what conclusions +you raise from any mere works of Providence. For +the bold and blind exposition of these, hath led +abundance into most heinous sins: no providence is +instead of a law to us; but sometimes and ofttimes +Providence changeth the matter of our duty, and so +occasioneth the change of our obligations (as when +the husband dieth, the wife is disobliged, &c.) But +men of worldly dispositions do so over-value worldly +things, that from them they venture to take the +measure of God's love and hatred, and of the causes +which he approveth or disapproveth in the world. +And the wisdom of God doth seem on purpose, to +cause such wonderful, unexpected mutations in the +affairs of men, as shall shame the principles or spirits +of these men, and manifest their giddiness +and mutability to their confusion. One year they +say, This is sure the cause of God, or else he would +never own it as he doth; another year they say, If +this had been God's cause he would never have so +disowned it: just as the barbarians judged of Paul +when the viper seized on his hand. And thus God +is judged by them to own or disown by his prospering +or afflicting, more than by his word.</p> + +<p><i>Direct.</i> XVIII. In controversies which much depend +on the sincerity or experience of godly men, +take heed that you affect not singularity, and depart +not from the common sense of the godly. For the +workings of God's Spirit are better judged of by the +ordinary tenor of them, than by some (real or supposed) +case that is extraordinary.</p> + +<p><i>Direct.</i> XIX. In controversies which most depend +on the testimony of antiquity, depart not from the +judgment of the ancients. They that stood within +view of the days of the apostles could better tell +what they did, and what a condition they left the +churches in, than we can do. To appeal to the ancients +in every cause, even in those where the later +christians do excel them, is but to be fools in reverence +of our forefathers' wisdom. But in points of +history, or any thing in which they had the advantage +of their posterity, their testimony is to be preferred.</p> + +<p><i>Direct.</i> XX. In controversies which depend on the +experience of particular christians or of the church, +regard most the judgment of the most experienced, +and prefer the judgment of the later ages of the +church before the judgment of less experienced +ages (except the apostolical age, that had the +greater help of the Spirit). An ancient, experienced +christian or divine is more to be regarded in many +points, which require experience, than many of the +younger sort, that are yet more zealous and of +quicker understanding and expression than the elder. +So those that we call the fathers or ancients were +indeed in the younger ages of the church, and +we that are fallen into the later and more experienced +age, have all the helps of the wisdom and experience +of the ages that were before us: and therefore +God will require at our hands an account of +these greater talents which we have received! As it +were unexcusable now in a physician that hath the +help of such voluminous institutions, observations, +and experiments of former ages, to know no more +than those former times that had no such helps; +so would it be as unexcusable for this present age of +the church to be no wiser than those former ages. +When Aquinas, Scotus, Ariminensis, and other schoolmen, +delivered the doctrine of christianity to the +church in a dress so far different from Ignatius, +Irenæus, Tertullian, Cyprian, or any of those former +ages, they certainly thought that they had attained +to a far greater excellency and accurateness in the +knowledge of divinity than those their ancestors had +attained: and whatever they swear in the Trent oath, +of not expounding any Scripture otherwise than the +fathers do, I doubt not but Suarez, and Vasquez, and +others of their modern schoolmen, thought so too, +and would have been loth to be accounted wise in +the measure only of those ancients.<span +class="fnanchor"><a href="#Foot_133">[133]</a></span> +The later and elder ages of the church have had abundant experience, +e. g. of the tendency of ambition and papal +aspirings and usurpations; of the mischiefs of composing +and imposing the popish missals and numerous +ceremonies, and of their implicit faith, and their +concealment of the Scriptures from the vulgar, and +many such points; and if we are never the wiser for +all this experience, we are the more unexcusable; +and may be judged as the neglecters of our greater +helps.</p> + +<p><i>Direct.</i> XXI. In controversies which depend most +upon skill in the languages, philosophy, or other +parts of common learning, prefer the judgment of a +few that are the most learned in those matters, before +the judgment of the most ancient, or the most +godly, or of the greatest numbers, even whole +churches, that are unlearned. In this case neither +numbers, nor antiquity, nor godliness will serve +turn: but as one clear eye will see further than ten +thousand that are purblind, so one Jerom or Origen +may judge better of a translation, or the grammatical +sense of a text, than a hundred of the other fathers +could. One man that understandeth a language is +fitter to judge of it, than a whole nation that understand +it not. One philosopher is fitter to judge of a +philosophical question, than a thousand illiterate +persons. Every man is most to be regarded in the +matters which he is best acquainted with.</p> + +<p><i>Direct.</i> XXII. In controversies of great difficulty, +where divines themselves are disagreed, and a clear +and piercing wit is necessary, regard more the judgment +of a few acute, judicious, well-studied divines, +that are well versed in those controversies, than of a +multitude of dull and common wits that think to +carry it by the reputation of their number.<span +class="fnanchor"><a href="#Foot_133">[133]</a></span> +It is too certainly attested by experience, that judicious +men are very few, and that the multitude of the injudicious +that have not wit enough to understand +them, nor humility enough to confess it, and to learn +of them, have yet pride and arrogancy enough to +contradict them, and often malice enough to vilify +<span class="pagenum"><a name="Page_595" id="Page_595">{595}</a></span> +them. In such differences it is not only a sign of a +wise man to be content with the approbation of a +few, but also to have but few approvers (except +where the injudicious do implicitly believe those few +that are judicious). Commonly a very few that are +wiser than the multitude, are fain to stand by, and +compassionate not only the world but the church, +and see the disease, and the easy remedy, and all in +vain; while they are but neglected or despised by +the rest, that will not be made wiser by them.</p> + +<p><i>Direct.</i> XXIII. In all contentions hold close to that +which all sides are agreed in; there is so much agreed +on, even between the papists and the protestants, as +would certainly save them all, if all of them did sincerely +believe, love, and practise it; for they all confess +that the whole canonical Scripture is true. Therefore +be more studious sincerely to hold and improve +those common truths which they all profess, than to +oppose the particular opinions of any, further than +that common truth requireth it. See that the articles +of the common creed which all profess, be unfeignedly +believed by you; and that the petitions in +the Lord's prayer be sincerely and earnestly put up +to God; and that the ten commandments be heartily +and entirely obeyed; and then no error or difference +will be damning to you.</p> + +<p><i>Direct.</i> XXIV. Take nothing as necessary to salvation +in point of faith, nor as universally necessary +in point of practice, which the universal church in +every age since Christ did not receive. For if any +thing be necessary to salvation which the church received +not in every age, then the church itself of +that age could not be saved; and then the church +was indeed no church; for Christ is the Saviour of +his body. But certainly Christ had in every age a +church of saved ones, who openly professed all that +was of common necessity to salvation. An opinion +may be true which accuseth the generality in the +church of some error or imperfection; for it is most +certain that the church on earth is composed of none +(that have the use of reason) but erring and imperfect +members; but no opinion can be true that condemneth +all the church to hell, in any one age; for +the Head and Husband of the church must be her +Judge.</p> + +<p><i>Direct.</i> XXV. Be not borne down by the censoriousness +of any, to overrun your own understanding +and the truth, and to comply with them in their +errors and extremes;<span +class="fnanchor"><a name="Ref_134" id="Ref_134" href="#Foot_134">[134]</a></span> +but hold to the truth and +keep your station: Jer. xv. 19, "Let them return +unto thee, but return thou not unto them." It is +too usual for the younger and more injudicious sort +of christians to be most zealous about some little +opinions, ceremonies, and words, and to censure all +those that differ from them, with such bitter censures, +(as ungodly, false-hearted, &c.) that hereupon some +of the more judicious forsake the truth and simplicity +of the gospel, to comply with these censurers +merely to escape them (or, as some say, that they +may keep an interest in them to do them good): but +such carnal compliances, though with the most zealous +men, will bring nothing home at last but repentance +and shame: truth, which is the means of the +good of souls, must not be betrayed as for the good +of souls.</p> + +<p><i>Direct.</i> XXVI. Doubt not of well-proved truths, +for every difficulty that appeareth against them. +There is scarce any truth in the world so plain, but +in your own thoughts, or in the cavils of a wrangling +wit, there may such difficulties be raised as you +can hardly answer: and there is scarce any thing so +evident, that some will not dispute against. You see +that even the learnedest Jesuits, and all the clergy of +the Roman kingdom, will not stick to dispute all the +world (if they could) out of the belief of all their +senses, while they maintain that bread is not bread, +and wine is not wine. And yet, how many princes, +lords, and rulers follow them, and many millions of +the people; because they are not able to confute +them. If they had said that a man is no man, but a +worm, Psal. xxii. 6, they might in reason have +expected as much belief.</p> + +<p><i>Direct.</i> XXVII. Abuse not your own knowledge +by subjecting it to your carnal interest or sensuality. +He that will sin against his conscience, and will +not obey the knowledge which he hath, doth deserve +to be given over to blindness and deceit, and +to lose even that which he hath, and to be forsaken +till he believe and defend a lie:<span +class="fnanchor"><a name="Ref_135" id="Ref_135" href="#Foot_135">[135]</a></span> +"that all they +might be damned who obeyed not the truth, but had +pleasure in unrighteousness," 2 Thess. ii. 10-12. +God will not hold him guiltless who debaseth his +sacred truth so far, as to make it stoop to his commodity +and lust; where he is a teacher he will be a +king, and sendeth his truth as the instrument of his +government, and not as a slave or pander to the flesh. +He that will "do God's will shall know it," John vii. +17; but the carnal mind that cannot be subject to +God's law, is unfit to receive it, because it is spiritually +discerned, Rom. viii. 7; 1 Cor. ii. 14.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_117" id="Foot_117" href="#Ref_117">[117]</a> +Nitebatur Socrates summi ingenii acumine, non tam +illos ex sententia refellere, quam ipse quid verum esset invenire. +Laert. in Socrat.</p> + +<p class="nodent"><a name="Foot_118" id="Foot_118" href="#Ref_118">[118]</a> +Heb. xii. 14. 2 Cor. v. 17; Rom. viii. 9, 13.</p> + +<p class="nodent"><a name="Foot_119" id="Foot_119" href="#Ref_119">[119]</a> +Socrates de ethice, et in officinis, et in publico quotidie +philosophans, ea potius inquirenda hortabatur, quæ mores +instruerent, et quorum usus nobis domi esset necessarius. +Laert. in Socrat.</p> + +<p class="nodent"><a name="Foot_120" id="Foot_120" href="#Ref_120">[120]</a> +Non tam auctoritatis in disputando, quam rationis momenta +quærenda sunt, Cic. Nat. Deo. p. 6. Obest plerumque +iis, qui discere volunt, auctoritas eorum, qui se docere +profitentur. Desinunt enim suum judicium adhibere: id +habent ratum, quod ab eo, quem probant, judicatum vident. +Ibid. p. 7.</p> + +<p class="nodent"><a name="Foot_121" id="Foot_121" href="#Ref_121">[121]</a> +Prov. xxiv. 30; xxi. 25; Matt. xxv. 26.</p> + +<p class="nodent"><a name="Foot_122" id="Foot_122" href="#Ref_122">[122]</a> +Quæ duæ virtutes in disputatore primæ sunt, eas ambas +in Hubero deprehendi, patientiam adversarium prolixe sua +explicantem audiendi, et lenitatem etiam aspere dicta perferendi, +inq. Scultetus post. disp. Curric. p. 33.</p> + +<p class="nodent"><a name="Foot_123" id="Foot_123" href="#Ref_123">[123]</a> +1 Tim. vi. 3; Tit. i. 1; 1 Tim. iv. 7, 8; vi. 5, 6, 11; 2 Pet. +i. 3; iii. 11.</p> + +<p class="nodent"><a name="Foot_124" id="Foot_124" href="#Ref_124">[124]</a> +See chap. ii. direct. 3.</p> + +<p class="nodent"><a name="Foot_125" id="Foot_125" href="#Ref_125">[125]</a> +Ut Deum noris, etsi ignores et locum et faciem, sic animum +tibi tuum notum esse oportet, etiam si ignores et locum +et formam. Cicero 1. Tuscul.</p> + +<p class="nodent"><a name="Foot_126" id="Foot_126" href="#Ref_126">[126]</a> +Nulla erga Deos pietas est, nisi honesta de numine deorum +ac mente opinio sit. Cicero pro Planc.</p> + +<p class="nodent"><a name="Foot_127" id="Foot_127" href="#Ref_127">[127]</a> +Non ii sumus quibus nihil verum esse videatur; sed ii qui +omnibus veris falsæ quædam adjuncta esse dicamus, tanta +similitudine ut, &c. Cic. de Nat. Deor. p. 7.</p> + +<p class="nodent"><a name="Foot_128" id="Foot_128" href="#Ref_128">[128]</a> +Job xxxviii-xli.</p> + +<p class="nodent"><a name="Foot_129" id="Foot_129" href="#Ref_129">[129]</a> +See my preface before the second part of the Saints' +Rest, edit. 3, &c. A man of judgment shall hear ignorant +men differ, and know that they mean one thing. And yet +they themselves will never agree. L. Bacon, Ess. 3.</p> + +<p class="nodent"><a name="Foot_130" id="Foot_130" href="#Ref_130">[130]</a> +As I have showed in my Dispute of Saving Faith with Dr. +Barlow, and of Justification.</p> + +<p class="nodent"><a name="Foot_131" id="Foot_131" href="#Ref_131">[131]</a> +Non ex verbis res, sed ex rebus verba esse inquirenda, +ait Myson. in Laert. p. 70. Bas. 1 Edit.</p> + +<p class="nodent"><a name="Foot_132" id="Foot_132" href="#Ref_132">[132]</a> +It is a noble work that Mr. Le Blanck of Sedan is about +to this purpose, stating more exactly than hath yet been done +all the controversies between us and the papists: which how +excellently he is like to perform I easily conjecture by the +Disputes of his upon Justification, &c. which I have seen.</p> + +<p class="nodent"><a name="Foot_133" id="Foot_133">[133]</a> +Satis triumphat veritas si apud paucos bonosque accepta: +nec indoles ejus est placere multis. Lipsius.</p> + +<p class="nodent"><a name="Foot_134" id="Foot_134" href="#Ref_134">[134]</a> +Thus Peter and Barnabas erred, Gal. ii.</p> + +<p class="nodent"><a name="Foot_135" id="Foot_135" href="#Ref_135">[135]</a> +Matt. xxv. 29; Rom. xiv. 22.</p> + +</div> + +<hr /> + +<h2>CHAPTER VIII.<br /><br /> + +<span class="small">DIRECTIONS FOR THE UNION AND COMMUNION OF SAINTS, AND THE AVOIDING +UNPEACEABLENESS AND SCHISM.</span></h2> + +<p class="nodent"><span class="smcap">The</span> +peace and concord of believers is a thing that almost +all those plead for, who call themselves believers; +and yet a thing that almost all men hinder and +resist while they commend it.<span +class="fnanchor"><a name="Ref_136" id="Ref_136" href="#Foot_136">[136]</a></span> +The discord and divisions +of believers, are as commonly spoken against, +and by the same men, as commonly fomented. The +few that are sincere (both rulers and private men) +desire concord and hate divisions in love to holiness +which is promoted by it, and in love to the church, +and good of souls, and the honour of religion and +the glory of God; and the few of those that are experienced, +wise, judicious persons, do choose the +means that is fittest to attain these ends, and do prudently +and constantly prosecute them accordingly; +but these being in the world as a spoonful of fresh +water cast into the sea, or a spoonful of water cast +into the flames of a house on fire, no wonder if the +brinish sea be not sweetened by them, nor the consuming, +raging fire quenched by them. The other +rulers of the world and of the churches, are for concord +and against division, because this tendeth to +the quieting of the people under them, and the making +of men submissive and obedient to their wills, +and so to confirm their dignities, dominions, and interests.<span +class="fnanchor"><a name="Ref_137" id="Ref_137" href="#Foot_137">[137]</a></span> +And all men that are not holy, being predominantly +selfish, they would all be themselves the +centre of that union, and bond of that concord which +they desire: and they would have it accomplished +upon such terms and by such means as are most +<span class="pagenum"><a name="Page_596" id="Page_596">{596}</a></span> +agreeable to their principles and ends; in which +there are almost as many minds as men: so that +among all the commenders of unity and concord, +there are none that take the way to attain it, but those +that would centre it all in God, and seek it upon his +terms, and in his way. The rest are all tearing +unity and peace in pieces, while they commend it, +and they fight against it while they seek it; every +man seeking it for himself, and upon his own terms, +and in his own way; which are so various and inconsistent, +that east and west may sooner meet +than they.</p> + +<p>Yet must the sons of God be still the sons of +peace, and continue their prayers and endeavours for +unity, how small soever be the hopes of their success: +"If it be possible, as much as in us lieth, we +must live peaceably with all men," Rom. xii. 18. +So far must they be from being guilty of any schisms +or unlawful divisions of the church, that they must +make it a great part of their care and work to preserve +the unity and peace of christians. In this +therefore I shall next direct them.</p> + +<p><i>Direct.</i> I. Understand first wherein the unity of +christians and churches doth consist: or else you +will neither know how to preserve it, nor when you +violate it.<span +class="fnanchor"><a name="Ref_138" id="Ref_138" href="#Foot_138">[138]</a></span> +Christians are said to be united to +Christ, when they are entered into covenant with +him, and are become his disciples, his subjects, and +the members of his (political) body. They are +united to one another when they are united to Christ +their common Head, and when they have that spirit, +that faith, that love, which is communicated to every +living member of the body. This union is not the +making of many to be one christian, but of many +christians to be one church; which is considerable +either as to its internal life, or its external order and +profession. In the former respect the bonds of our +union are, 1. The heart covenant (or faith). 2. And +the Spirit: the consent of Christ and of ourselves +concurring, doth make the match or marriage between +us; and the Spirit communicated from him to +us is as the nerves or ligaments of the body, or +rather as the spirits which pass through all. The +union of the church considered visibly in its outward +policy, is either that of the whole church, or of the +particular churches within themselves, or of divers +particular churches accidentally united. 1. The union +of the whole is essential, integral, or accidental. +The essential union is that relation of a head and +members, which is between Christ and all the visible +members of his church: the foundation of it is the +mutual covenant between Christ and them, considered +on their part as made externally, whether sincerely +or not: this is usually done in baptism, and +is the chiefest act of their profession of the faith. +Thus the baptismal covenant doth constitute us +members of the visible church. The integral and +accidental union I pass by now. 2. Besides this +union of the universal church with Christ the universal +Head, there is in all particular organized +churches, a subordinate union, (1.) Between the +pastor and the flock. (2.) Between the people one +towards another;<span +class="fnanchor"><a name="Ref_139" id="Ref_139" href="#Foot_139">[139]</a></span> +which consisteth in these their +special relations to each other. 3. And there is an +accidental union of many particular churches: as +when they are united under one civil government; +or consociated by their pastors in one synod or council. +These are the several sorts of church union.</p> + +<p><i>Direct.</i> II. Understand also wherein the communion +of christians and churches doth consist; that +you may know what it is that you must hold to. In +the universal church your internal communion with +Christ consisteth in his communication of his Spirit +and grace, his word and mercies unto you; and in +your returns of love, and thanks, and obedience unto +him; and in your seeking to him, depending on him, +and receivings from him: your internal communion +with the church or saints, consisteth in mutual love, +and other consequent affections, and in praying for +and doing good to one another as yourselves, according +to your abilities and opportunities. Your external +communion with Christ and with most of the +church in heaven and earth, is not mutually visible +and local; for it is but a small number comparatively +that we ever see; but it consisteth in Christ's visible +communication of his word, his officers, and his ordinances +and mercies unto you, and in your visible +learning and reception of them, and obedience to +him, and expressions of your love and gratitude towards +him. Your external communion with the +universal church, consisteth in the prayers of the +church for you, and your prayers for the church; in +your holding the same faith, and professing to love +and worship the same God, and Saviour, and Sanctifier, +in the same holy ordinances, in order to the +same eternal end.</p> + +<p>Your external communion in the same particular +congregations, consisteth in your assembling together +to hear the preaching of God's word, and to +receive the sacrament of the body and blood of +Christ, and pray and praise God, and to help each +other in knowledge and holiness, and walk together +in the fear of the Lord.</p> + +<p>Your communion with other neighbour churches, +lieth in praying for and counselling each other, and +keeping such correspondencies as shall be found +necessary to maintain that love, and peace, and holiness +which all are bound to seek, according to your +abilities and opportunities.</p> + +<p>Note here, that communion is one thing, and subjection +is another. It is not your subjection to other +churches that is required to your communion with +them. The churches that Paul wrote to at Rome, +Corinth, Galatia, Ephesus, Philippi, &c. had communion +together according to their capacities in that +distance; but they were not subject one to another, +any otherwise than as all are commanded to be subject +to each other in humility, 1 Pet. v. 5. The church +of Rome now accuseth all the christians in the world +of separating from their communion, unless they will +take them for their rulers, and obey them as the +mistress church: but Paul speaketh not one syllable +to any of the churches of any such thing, as their +obedience to the church of Rome. To your own +pastors you owe subjection statedly as well as communion; +and to other pastors of the churches of +Christ (fixed or unfixed) you owe a temporary subjection +so far as you are called to make use of them +(as sick persons do to another physician, when the +physician of the hospital is out of the way): but one +church is not the ruler of another, or any one of all +the rest, by any appointment of the King of the +church.</p> + +<p><i>Direct.</i> III. By the help of what is already said, +you are next distinctly to understand how far you +are bound to union or communion with any other +church or person, and what distance, separation, or +division is a sin, and what is not: that so you may +neither causelessly trouble yourselves with scruples, +nor trouble the church by sinful schism.</p> + +<div class="sidenote">What unity is among all christians.</div> + +<p>I. There must be a union among +all churches and christians in these +particulars. 1. They have +all but one God. 2. And one Head and Saviour, +<span class="pagenum"><a name="Page_597" id="Page_597">{597}</a></span> +Jesus Christ. 3. And one Sanctifier, the Holy Ghost. +4. And one ultimate end and hope, even the fruition +of God in heaven. 5. And one gospel to teach them +the knowledge of Christ, and contain the promise of +their salvation. 6. And one kind of faith that is +wrought hereby. 7. And one and the same covenant +(of which baptism is the seal) in which they are engaged +to God. 8. And the same instrumental founders +of our faith, under Jesus Christ, even the prophets +and apostles. 9. And all members of the same +universal body. 10. And all have the same new nature +and holy disposition, and the same holy affections, +in loving God and holiness, and hating sin. +11. They all own, as to the essential parts, the same +law of God, as the rule of their faith and life, even +the sacred canonical Scriptures. 12. Every member +hath a love to the whole, and to each other, especially +to the more excellent and useful members; +and an inclination to holy communion with each +other. 13. They have all a propensity to the same +holy means and employment, as prayer, learning the +word of God, and doing good to others.<span +class="fnanchor"><a name="Ref_140" id="Ref_140" href="#Foot_140">[140]</a></span> +All these +things the true living members of the church have +in sincerity, and the rest have in profession.</p> + +<div class="sidenote">What diversity will be in the church.</div> + +<p>II. There will be still a diversity +among the churches and particular +christians in these following points, +without any dissolution of the fore-described unity. +1. They will not be of the same age or standing in +Christ; but some babes, some young men, and some +fathers. 2. They will not have the same degrees of +strength, of knowledge, and of holiness: some will +have need to be fed with milk, and be unskilful in +the word of righteousness. 3. They will differ in +the kind and measure of their gifts: some will excel +in one kind, and some in another, and some in none +at all. 4. They will differ in their natural temper, +which will make some to be more hot and some more +mild, some more quick and some more dull, some of +more regulated wits and some more scattered and +confused. 5. They will differ in spiritual health and +soundness: one will be more orthodox and another +more erroneous; one will have a better appetite to +the wholesome word than others that are inclining +to novelties and vain janglings; one will walk more +blamelessly than another; some are full of joy and +peace, and others full of grief and trouble. 6. They +differ much in usefulness and service to the body: +some are pillars to support the rest, and some are +burdensome and troublers of the church. 7. It is the +will of Christ that they differ in office and employment: +some being pastors and teachers to the rest. +8. There may be much difference in the manner of +their worshipping God; some observing days and +difference of meats and drinks, and forms and other +ceremonies, which others observe not: and several +churches may have several modes. 9. These differences +may possibly, by the temptation of Satan, arise +to vehement contentions; and not only to the censuring +and despising of each other, but to the rejecting +of each other from the communion of the several +churches, and forbidding one another to preach the +gospel, and the banishing or imprisoning one another, +as Constantine himself did banish Athanasius, +and as Chrysostom and many another have felt. +10. Hence it followeth that as in the visible church +some are the members of Christ, and some are indeed +the children of the devil, some shall be saved +and some be damned, even with the sorest damnation, +(the greatest difference in the world to come +being betwixt the visible members of the church,) +so among the godly and sincere themselves they are +not all alike amiable or happy, but they shall differ +in glory as they do in grace.<span +class="fnanchor"><a name="Ref_141" id="Ref_141" href="#Foot_141">[141]</a></span> +All these differences +there have been, are, and will be in the church, notwithstanding +its unity in other things.</p> + +<div class="sidenote">Schism what, and of how many sorts.</div> + +<p>III. The word schism cometh from +<span title="schizô">σχίζω</span>, <i>disseco</i>, <i>lacero</i>, and signifieth +any sinful division among christians. +Some papists (as Johnson) will have nothing called +schism, but a dividing oneself from the catholic +church: others maintain that there is nothing in +Scripture called schism, but making divisions in +particular churches.<span +class="fnanchor"><a name="Ref_142" id="Ref_142" href="#Foot_142">[142]</a></span> +The truth is, (obvious in the +thing itself,) that there are several sorts of schism +or division. 1. There is a causing divisions in a +particular church, when yet no party divideth from +that church, much less from the universal. Thus +Paul blameth the divisions that were among the Corinthians, +while one said, I am of Paul, and another, +I am of Apollos, &c. 1 Cor. iii. 3. And 1 Cor. xi. +18, "I hear that there be divisions among you:" +not that they separated from each other's communion, +but held a disorderly communion. Such divisions +he vehemently dissuadeth them from, 1 Cor. i. +10. And thus he persuadeth the Romans, (xvi. 17,) +to "mark them which cause divisions and offences +among them, contrary to the doctrine which they +had learned, and avoid them;" which it seems therefore +were not such as had avoided the church first. +He that causeth differences of judgment and practice, +and contendings in the church, doth cause divisions, +though none separate from the church.</p> + +<p>2. And if this be a fault, it must be a greater fault +to cause divisions from, as well as in, a particular +church, which a man may do that separateth not from +it himself: as if he persuade others to separate, or +if he sow those tares of error which cause it, or if +he causelessly excommunicate or cast them out.</p> + +<p>3. And then it must be as great a sin to make a +causeless separation from the church that you are in +yourself, which is another sort of schism. If you +may not divide in the church, nor divide others from +the church, then you may not causelessly divide the +common from it yourselves.</p> + +<p>4. And it is yet a greater schism, when you divide +not only from that one church, but from many, because +they concur in opinion with that one (which +is the common way of dividers).</p> + +<p>5. And it is yet a greater schism, when whole +churches separate from each other, and renounce due +communion with each other without just cause: as +the Greeks, Latins, and protestants in their present +distance, must some of them (whoever it is) be found +guilty.</p> + +<p>6. And yet it is a greater schism than this, when +churches do not only separate from each other causelessly, +but also unchurch each other, and endeavour +to cut off each other from the church universal, by +denying each other to be true churches of Christ. +It is a more grievous schism to withdraw from a +true church as no church, than as a corrupt church; +<span class="pagenum"><a name="Page_598" id="Page_598">{598}</a></span> +that is, to cut off a church from Christ, and the +church catholic, than to abstain from communion +with it as a scandalous or offending church.</p> + +<p>7. It is yet, <i>cæteris paribus</i>, a higher degree of +schism to divide yourselves (a person or a church) +from the universal church without just cause, though +you separate from it but <i>secundum quid</i>, in some accidental +respect where unity is needful (for where +unity is not required, there disunion is no sin): yet +such a person that is separate but <i>secundum quid</i>, +from something accidental, or integral, but not essential +to the catholic church, is still a catholic christian, +though he sin.</p> + +<p>8. But as for the highest degree of all, viz. to +separate from the universal church <i>simpliciter</i>, or in +some essential respect, this is done by nothing but +by heresy or apostasy. However the papists make +men believe that schismatics that are neither heretics +nor apostates, do separate themselves wholly or +simply from the catholic church, this is a mere figment +of their brains. For he that separateth not +from the church in any thing essential to it, doth not +truly and simply separate from the church, but <i>secundum +quid</i>, from something separable +from the church. <span +class="sni"><span class="hidev">|</span>A heretic and apostate what.<span +class="hidev">|</span></span>But whatever is essential to the church is +necessary to salvation; and he that separateth from +it upon the account of his denying any thing necessary +to salvation, is a heretic or apostate: that is, +if he do it, as denying some one (or more) essential +point of faith or religion, while he pretendeth to hold +all the rest, he is a heretic: if he deny the whole +christian faith, he is a flat apostate: and these are +more than to be schismatics.</p> + +<p>The word heresy also is variously taken by ecclesiastic +writers. Austin will have heresy to be an +inveterate schism: Jerom maketh it to be some +perverse opinion: some call every schism which +gathereth a separated party from the rest, by the +name of heresy; some call it a heresy if there be a +perilous error though without any schism; some +call it a heresy only when schism is made, and a +party separated upon the account of some perilous +error. Some say this error must be damnable, that +is, in the essentials of religion; and some say, it is +enough if it be but dangerous. Among all these, +the commonest sense of a heretic is, one that obstinately +erreth in some essential point, and divideth +from the communion of other christians upon that +account. And so Paræus and many protestants take +heresy for the species, and schism for the genus. +All schism is not heresy; but all heresy, say they, +is schism. Remember that all this is but a controversy +<i>de nomine</i>, and therefore of small moment.</p> + +<div class="sidenote">Who are true schismatics.</div> + +<p>By this that I have said you may +perceive who they be that are guilty +of church divisions: As, 1. The +sparks of it are kindled, when proud and self-conceited +persons are brain-sick in the fond estimation +of their own opinions, and heart-sick by a feverish +zeal for the propagating of them. Ignorant souls think +that every change of their opinions is made by such +an accession of heavenly light, that if they should +not bestir them to make all of the same mind, they +should be betrayers of the truth, and do the world +unspeakable wrong. When they measure and censure +men as they receive or reject their peculiar discoveries +or conceits, schism is in the egg.</p> + +<p>2. The fire is blown up, when men are desirous to +have a party follow them and cry them up, and +thereupon are busy in persuading others to be of +their mind, and do speak "perverse things to draw +away disciples after them," Acts xx. 30; and when +they would be counted the masters of a party.</p> + +<p>3. The flames break forth, when by this means +the same church, or divers churches, do fall into +several parties burning in zeal against each other, +abating charity, censuring and condemning one +another, backbiting and reviling each other, through +envy and strife;<span +class="fnanchor"><a name="Ref_143" id="Ref_143" href="#Foot_143">[143]</a></span> +when they look strangely at one +another, as being on several sides, as if they were +not children of the same Father, nor members of the +same body; or as if Christ were divided, one being +of Paul, and another of Apollos, and another of +Cephas, and every one of a faction, letting out their +thoughts in jealousies and evil surmises of each +other; perverting the words and actions of each to +an ugly sense, and snatching occasions to represent +one another as fools or odious to the hearers, as if +you should plainly say, I pray you hate or despise +these people whom I hate and despise. This is the +core of the plague-sore; it is schism in the bud.</p> + +<p>4. When people in the same church do gather into +private meetings, not under the guidance of their +pastors, to edify one another in holy exercises in +love and peace, but in opposition to their lawful pastors, +or to one another, to propagate their singular +opinions, and increase their parties, and speak +against those that are not on their side; schism is +then ready to bring forth and multiply, and the +swarm is ready to come forth and be gone.</p> + +<p>5. When these people actually depart, and renounce +or forsake the communion of the church, and +cast off their faithful pastors, and draw into a separated +body by themselves, and choose them pastors +and call themselves a church, and all without any +just, sufficient cause: when thus churches are +gathered out of churches, before the old ones are +dissolved, or they have any warrant to depart; when +thus pastor is set up against pastor, church against +church, and altar against altar; this is schism ripe +and fruitful; the swarm is gone, and hived in +another place.</p> + +<p>6. If now the neighbour churches, by their pastors +in their synods, shall in compassion seek to reclaim +these stragglers, and they justify their unjust separation, +and contemn the counsel of the churches and +ministers of Christ; this is a confirmed, obstinate +schism.</p> + +<p>7. If they shall also judge that church to be no +church from which they separated, and so cut off a +part of the body of Christ by an unrighteous censure, +and condemn the innocent, and usurp authority +over their guides; this is disobedience and uncharitableness +with schism.</p> + +<p>8. If they shall also condemn and unchurch all +the other churches that are not of their mind and +way, and renounce communion with them all, and +so condemn unjustly a great part of the body of +Christ on earth, this is to add fury and rebellion to +an uncharitable schism. And if to cover their sin, +they shall unjustly charge these churches which +they reject, with heresy or wickedness, they do but +multiply their crimes by such extenuations.</p> + +<p>9. If the opinion that all this ado is made for, be +a damning error, against some essential point of the +true religion, then it is heresy as well as schism.</p> + +<p>10. If this separation from the church be made in +defence of an ungodly life, against the discipline of +the church; if a wicked sort of men shall withdraw +from the church to avoid the disgrace of confession +or excommunication; and shall first cast off the +church, lest the church should proceed to cast out +them; and so they separate that they may have none +to govern and trouble them but themselves; this is a +profane, rebellious schism. This is the common +course of schism when it groweth towards the height.</p> + +<p><span class="pagenum"><a name="Page_599" id="Page_599">{599}</a></span> +11. Besides all these, there is yet a more pernicious +way of schism, which the church or court of +Rome is guilty of: they make new articles of faith, +and new points of religion, and a new worship—of +God, shall I say, or of bread as if it were a god? +And all these they put into a law, and impose them +on all the other churches; yea, they put them into +an oath, and require men to swear that without any +doubting they believe them to be true: they pretend +to have authority for all this, as Rome is the mistress +of all other churches. They set up a new universal +head, as an essential part of the catholic +church, and so found or feign a new kind of catholic +church: and he that will not obey them in all this, +they renounce communion with him; and to hide this +horrid, notorious schism, they call all schismatics +that are not thus subjected to them.</p> + +<p>12. And to advance their schism to the height, as +far as arrogance can aspire, they not only refuse +communion with those from whom they separate, +but condemn them as no pastors, no churches, no +christians, that are not subject to them in this their +usurpation; and they, that are but about the third +or fourth part (at most) of the christian world, do +condemn the body of Christ to hell (even all the +rest) because they are not subjects of the pope.</p> + +<p>Besides all this criminal, odious schism, of imposers +or separaters, there is a degree of schism or +unjust division, which may be the infirmity of a +good and peaceable person. As if a humble, tender +christian should mistakingly think it unlawful to do +some action, that is imposed upon all that will hold +communion with that particular church (such as +Paul speaketh of Rom. xiv. if they had been imposed); +and if he, suspecting his own understanding, +do use all means to know the truth, and yet still continueth +in his mistake; if this christian do forbear +all reviling of his superiors, and censuring those +that differ from him, and drawing others to his +opinion, but yet dare not join with the church in +that which he taketh to be a sin, this is a sinful sort +of withdrawing, because it is upon mistake; but yet +it is but a pardonable infirmity, consistent with integrity +and the favour of God.</p> + +<div class="sidenote">What separation is a duty.</div> + +<p>IV. In these cases following separation +is our duty and not a sin. +1. The church's separation from the +unbelieving world is a necessary duty: for what is a +church, but a society dedicated or sanctified to God, +by separation from the rest of the world? 2 Cor. vi. +17, 18, "Wherefore come out from among them, and +be ye separate, saith the Lord, and touch not the +unclean thing, and I will receive you, and will be a +Father unto you, and ye shall be my sons and +daughters, saith the Lord Almighty." The church +is a holy people, and therefore a separated people.<span +class="fnanchor"><a name="Ref_144" id="Ref_144" href="#Foot_144">[144]</a></span></p> + +<p>2. If a church apostatize and forsake the faith, or +if they turn notoriously heretical, denying openly +any one essential article of the faith, and this not +only by an undiscerned consequence, but directly in +express terms or sense, it is our duty to deny to hold +communion with such apostates or heretics; for it +is their separating from Christ that is the sinful +separation, and maketh it necessary to us to separate +from them. But this is no excuse to any church or +person, that shall falsely accuse any other church or +person of heresy, (because of some forced or disowned +consequences of his doctrine,) and then separate +from them when they have thus injured them +by their calumnies or censures.</p> + +<p>3. We are not bound to own that as a church +which maketh not a visible profession of faith and +holiness; that is, if the pastors and a sufficient number +of the flock make not this profession. For as +the pastor and flock are the constituent parts of +the church, politically considered, so profession of +faith and holiness is the essential qualification of the +members. If either pastors or people want this profession, +it is no political church; but if the people +profess true religion, and have no pastors, it is a +community of believers, or a church unorganized, +and as such to be acknowledged.</p> + +<p>4. If any shall unlawfully constitute a new political +church form, by making new constitutive officers +to be its visible head, which Christ never appointed, +we are not to hold communion with the church in +its devised form or polity; though we may hold +communion with the members of it considered as +christians and members of the universal church. +Mark well, that I do not say that every new devised +officer disobligeth us from such communion, but +such as I describe; which I shall fullier open.</p> + +<div class="sidenote">Whether any form of church government be of +divine appointment; and whether man may appoint any other?</div> + +<p><i>Quest.</i> May not men place new +officers in the church; and new +forms of government which God +never instituted? Or is there any +form and officers of divine institution?</p> + +<p><i>Answ.</i> Though I answered this before, I shall here +briefly answer it again. 1. There are some sorts of +officers that are essential to the polity, or church +form, and some that are only needful to the well-being +of it, and some that are only accidental. 2. There +is a church form of God's own institution, and there +is a superadded human polity, or form. There are +two sorts of churches, or church forms, of God's own +institution. The first is the universal church considered +politically as headed by Jesus Christ: this +is so of divine appointment, as that it is an article of +our creed. Here if any man devise and superinduce +another head of the universal church, which God +never appointed, though he pretend to hold his +sovereignty from Christ and under him, it is treason +against the sovereignty of Christ, as setting up a +universal government or sovereign in his church +without his authority and consent. Thus the pope +is the usurping head of a rebellion against Christ, +and in that sense by protestants called antichrist; +and he is guilty of the rebellion that subscribeth to +or owneth his usurpation, or sweareth to him as his +governor, though he promise to obey him but <i>in +licitis et honestis</i>; because it is not lawful or honest +to consent to a usurper's government. If a usurper +should traitorously, without the king's consent, proclaim +himself vice-king of Ireland or Scotland, and +falsely say that he hath the king's authority, when +the king disclaimeth him, he that should voluntarily +swear obedience to him in things lawful and honest, +doth voluntarily own his usurpation and treason. +And it is not the lawfulness and honesty of the matter +which will warrant us to own the usurpation of +the commander.<span +class="fnanchor"><a name="Ref_145" id="Ref_145" href="#Foot_145">[145]</a></span> +And secondly, there is another +subordinate church form of Christ's institution; that +is, particular churches consisting of pastors and +people conjoined for personal communion in God's +worship. These are to the universal church, as +particular corporations are to a kingdom, even such +parts of it as have a distinct subordinate polity of +their own: it is no city or corporation, if they have +not their mayors, bailiffs, or other chief officers, +subject to the king, as governors of the people under +him: and it is no particular church, in a political +sense, but only a community, if they have not their +pastors to be under Christ, their spiritual conductors +<span class="pagenum"><a name="Page_600" id="Page_600">{600}</a></span> +in the matters of salvation; as there is no school +which is not constituted of teacher and scholars. +That particular organized political churches are of +Christ's institution, (by his Spirit in the apostles,) +is undeniable. Acts xiv. 23, "They ordained them +elders in every church." Tit. i. 5, "Ordain elders +in every city, as I commanded thee." Acts xx. 17, +"He sent to Ephesus and called the elders of the +church." Ver. 28, "Take heed to yourselves and to +all the flock, over which the Holy Ghost hath made +you overseers, to feed the church of God." So +1 Thess. v. 12, 13; Heb. xiii. 7, 17, 24, &c. 1 Cor. +vii. 23, "If the whole church be come together into +one place," &c. Thus far it is no question but +church forms and government is of divine appointment; +and man can no more alter this, or set up +such other, without God's consent, than a subject +can alter or make corporations without the king's +consent. 3. But besides these two sorts of divine +institution, there are other allowable associations +which some call churches. God hath required these +particular churches to hold such communion as they +are capable of, for promoting the common ends of +christianity; and prudence is left to determine of +the times, and places, and manner of their pastors' +assemblies, councils, and correspondencies according +to God's general rules. If any will call these councils, +or the associations engaged for special correspondencies, +by the name of churches, I will not +trouble any with a strife about the name. In this +case, so far as men have power to make that association +or combination which they call a church, so +also if they make officers suited to its ends, not encroaching +upon the churches or officers of Christ's +own institution, I am none of those that will contend +against them; nor will this allow us to deny communion +with them. And in those churches which +Christ himself hath instituted, there are officers that +make but for the integrity, and not for the political +essence of the church: as deacons, and all pastors +or presbyters more than one. For it is not essential +to it to have any deacons, or many pastors. As to +this sort of officers, Christ hath appointed them, and +it is not in man's power to alter his institution, nor to +set up any such like in co-ordination with these: but +yet if they should do so, as long as the true essentials +of the church remain, I am not to deny communion +with that church, so I own not this corruption. +4. But there are also as circumstantial employments +about God's worship, so officers to do those employments, +which men may lawfully institute: as clerks, +churchwardens, door-keepers, ringers, &c. It is not +the adding of these that is any sin. By this time +you may see plainly both how far churches, officers, +and church government is <i>jure divino</i>, and how far +man may or may not add or alter, and what I meant +in my proposition, viz. That if men introduce a new +universal head to the church catholic, or a new head +to particular churches, instead of that of Christ's +institution, this is, <i>in sensu politico</i>, to make new +species of churches, and destroy those that Christ +hath instituted (for the <i>pars gubernans</i> and <i>pars +gubernata</i> are the essential constituents of a church). +And with such a church, as such, in specie, I must +have no communion (which is our case with the papal +church); though with the material parts of that church, +as members of Christ, I may hold communion still.</p> + +<p>5. If particular members are guilty of obstinate +impenitency in true heresy, or ungodliness, or any +scandalous crime, the church may and must remove +such from her communion; for it is the communion +of saints. And the offender is the cause of this separation.</p> + +<p>6. If a whole church be guilty of some notorious, +scandalous sin, and refuse with obstinacy to repent +and reform, when admonished by neighbour churches, +or if that church do thus defend such a sin in any of +her members, so as openly to own it; other churches +may refuse communion with her, till she repent and +be reformed. Or if they see cause to hold communion +with her in other respects, yet in this they +must have none.<span +class="fnanchor"><a name="Ref_146" id="Ref_146" href="#Foot_146">[146]</a></span></p> + +<p>7. If any church will admit none to her personal +communion, but those that will take some false oath, +or subscribe any untruth, or tell a lie, though that +church do think it to be true, (as the Trent oath +which their priests all swear,) it is not lawful to do +any such unlawful thing to obtain communion with +that church: and he that refuseth in this case to +commit this sin, is no way guilty of the separation, +but is commendable for being true to God.<span +class="fnanchor"><a name="Ref_147" id="Ref_147" href="#Foot_147">[147]</a></span> +And +though the case may be sad to be deprived of the +liberty of public worship, and the benefits of public +communion with that church, yet sin is worse, and +obedience is better than sacrifice.<span +class="fnanchor"><a name="Ref_148" id="Ref_148" href="#Foot_148">[148]</a></span> +God will not be +served with sin, nor accept the sacrifice of a disobedient +fool, Eccles. v. 1, 2. Nor must we lie to +glorify him, nor do evil that good may come by it: +just is the damnation of such servers of God, Rom. +i. 7, 8. All public worship is rather to be omitted, +than any one sin committed to enjoy it (though +neither should be done where it is possible to do +better). It is not so unwise to think to feed a man +with poisons, as to think to serve God acceptably +by sin.</p> + +<p>8. If any one church would ambitiously usurp a +governing power over others, (as Rome doth over +the world,) it is no unwarrantable separation to refuse +the government of that usurping church. We +may hold communion with them as christians, and +yet refuse to be their subjects. And therefore it is +a proud and ignorant complaint of the church of +Rome, that the protestants separate from them as to +communion, because they will not take them for +their governors.</p> + +<p>9. If any by violence will banish or cast out the +true bishops or pastors of the church, and set up +usurpers in their stead, (as in the Arians' persecution +it was commonly done,) it is no culpable separation, +but laudable, and a duty, for the people to own their +relation to their true pastors, and deny communion +with the usurpers: as the people of the eastern +churches did commonly refuse communion with the +intruding bishops, even to the death, telling the civil +rulers, that they had bishops of their own, to whom +they would adhere.</p> + +<p>10. If a true church will obstinately deny her +members the use of any one ordinance of God, as +preaching or reading Scripture, or prayer, or praise, +or discipline, while it retaineth all the rest, though +we may not separate from this church as no church, +(which yet in the case of total rejection of prayer +or praise, is very questionable at least,) yet if we +have opportunity, we must remove our local communion +to a more edifying church, that useth all the +public ordinances of God: unless the public good +forbid, or some great impediment or contrary duty +be our excuse.</p> + +<p>11. If a true church will not cast out any impenitent, +notorious, scandalous sinner, though I am not +<span class="pagenum"><a name="Page_601" id="Page_601">{601}</a></span> +to separate from the church, yet I am bound to avoid +private familiarity with such a person, that he may +be ashamed, and that I partake not of his sin.<span +class="fnanchor"><a name="Ref_149" id="Ref_149" href="#Foot_149">[149]</a></span></p> + +<p>12. As the church hath diversity of members, +some more holy, and some less, and some of whose +sincerity we have small hope, some that are more +honourable, and some less, some that walk blamelessly, +and some that work iniquity; so ministers +and private members are bound to difference between +them accordingly, and to honour and love some far +above others, whom yet we may not excommunicate; +and this is no sinful separation.<span +class="fnanchor"><a name="Ref_150" id="Ref_150" href="#Foot_150">[150]</a></span></p> + +<p>13. If the church that I live and communicate +with, do hold any tolerable error, I may differ therein +from the church, without a culpable separation. +Union with the church may be continued with all +the diversities before mentioned, direct. iii.</p> + +<p>14. In case of persecution in one church or city, +when the servants of Christ do fly to another, (having +no special reason to forbid it,) this is no sinful separation, +Matt. x. 23.</p> + +<p>15. If the public service of the church require a +minister or private christian to remove to another +church, if it be done deliberately and upon good advice, +it is no sinful separation.</p> + +<p>16. If a lawful prince or magistrate command us +to remove our habitation, or command a minister +from one church to another, when it is not notoriously +to the detriment of the common interest of religion, +it is no sinful separation to obey the magistrate.</p> + +<p>17. If a poor christian that hath a due and tender +care of his salvation, do find that under one minister +his soul declineth and groweth dead, and under another +that is more sound, and clear, and lively, he is much +edified to a holy and heavenly frame and life, and +if hereupon, preferring his salvation before all things, +he remove to that church and minister where he is +most edified, without unchurching the other by his +censures, this is no sinful separation, but a preferring +the one thing needful before all.</p> + +<p>18. If one part of the church have leisure, opportunity, +cause, and earnest desires to meet oftener +for the edifying of their souls, and redeeming their +time, than the poorer, labouring, or careless and less +zealous part will meet, in any fit place, under the +oversight and conduct of their pastors, and not in +opposition to the more public, full assemblies, as +they did, Acts xii. 12, to pray for Peter at the house +of Mary, "where many were gathered together praying;" +and Acts x. 1, &c. this is no sinful separation.</p> + +<p>19. If a man's own outward affairs require him to +remove his habitation from one city or country to +another, and there be no greater matter to prohibit it, +he may lawfully remove his local communion from +the church that he before lived with, to that which +resideth in the place he goeth to. For with distant +churches and christians I can have none but mental +communion, or by distant means (as writing, messengers, +&c.); it is only with present christians that +I can have local, personal communion.</p> + +<p>20. It is possible in some cases that a man may +live long without local, personal communion with +any christians or church at all, and yet not be guilty +of sinful separation. As the king's ambassador or +agent in a land of infidels, or some traveller, merchants, +factors, or such as go to convert the infidels, +or those that are banished or imprisoned. In all +these twenty cases, some kind of separation may be +lawful.</p> + +<p>21. One more I may add, which is, when the +temples are so small, and the congregations so great, +that there is no room to hear and join in the public +worship; or when the church is so excessively great, +as to be uncapable of the proper ends of the society; +in this case to divide or withdraw, is no sinful separation. +When one hive will not hold the bees, the +swarm must seek themselves another, without the +injury of the rest.</p> + +<p>By all this you may perceive, that sinful separation +is first in a censorious, uncharitable mind, condemning +churches, ministers, and worship causelessly, as +unfit for them to have communion with. And +secondly, it is in the personal separation which is +made in pursuance of this censure: but not in any +local removal that is made on other lawful grounds.</p> + +<p><i>Direct.</i> IV. Understand and consider well the +reasons why Christ so frequently and earnestly +presseth concord on his church, and why he so vehemently +forbiddeth divisions. Observe how much +the Scripture speaketh to this purpose, and upon +what weighty reasons. Here are four things distinctly +to be represented to your serious consideration. +1. How many, plain, and urgent are the texts +that speak for unity, and condemn division. 2. The +great benefits of concord. 3. And the mischiefs of +discord and divisions in the church. 4. And the aggravations +of the sin.</p> + +<p>I. A true christian, that hateth fornication, drunkenness, +lying, perjury, because they are forbidden in +the word of God, will hate divisions also when he +well observeth how frequently and vehemently they +are forbidden, and concord highly commended and +commanded. John xvii. 21-23, "That they all +may be one; as thou, Father, art in me, and I in +thee, that they also may be one in us; that the +world may believe that thou hast sent me. And the +glory which thou gavest me I have given them; +that they may be one, even as we are one: I in +them, and thou in me, that they may be made perfect +in one; and that the world may know that thou hast +sent me, and hast loved them, as thou hast loved +me." Here you see, that the unity of the saints +must be a special means to convince the infidel +world of the truth of christianity, and to prove God's +special love to his church, and also to accomplish +their own perfection. 1 Cor. i. 10, "Now I beseech +you, brethren, by the name of our Lord Jesus Christ, +that ye all speak the same thing, and that there be +no divisions (or schisms) among you; but that ye +be perfectly joined together in the same mind, and +in the same judgment. For it hath been declared to +me of you, my brethren,—that there are contentions +among you." 1 Cor. iii. 3, "For ye are yet carnal: +for whereas there is among you envying, (zeal,) and +strife, and divisions, (or parties, or factions,) are ye +not carnal, and walk as men? For while one saith, +I am of Paul, and another, I am of Apollos, are ye +not carnal?" Phil. ii. 1-4, "If there be any consolation +in Christ, if any comfort of love, if any +fellowship of the Spirit, if any bowels and mercies, +fulfil ye my joy, that ye be like-minded, having the +same love, of one accord, of one mind. Let nothing +be done through strife or vain-glory, but in lowliness +of mind let each esteem others better than themselves." +Rom. xvi. 17, 18, "Now I beseech you, +brethren, mark them which cause divisions (or +parties) and offences, (or scandals,) contrary to the +doctrine which ye have learned, and avoid them." +Abundance more such texts may be recited.<span +class="fnanchor"><a name="Ref_151" id="Ref_151" href="#Foot_151">[151]</a></span></p> + +<div class="sidenote">The benefits of concord.</div> + +<p>II. The great benefits of the concord +of christians are these following. +1. It is necessary to the very +<span class="pagenum"><a name="Page_602" id="Page_602">{602}</a></span> +life of the church and its several members, that they +be all one body. As their union with Christ the +head and principle of their life is principally necessary, +so unity among themselves is secondarily necessary, +for the conveyance and reception of that +life which floweth to all from Christ. For though +the head be the fountain of life, yet the nerves and +other parts must convey that life unto the members; +and if any member be cut off or separated from the +body, it is separated also from the head, and perisheth. +Mark well those words of the apostle, Eph. +iv. 3-16, "Endeavouring to keep the unity of the +Spirit in the bond of peace. There is one body, +and one Spirit, even as ye are called in one hope of +your calling: one Lord, one faith, one baptism, one +God and Father of all, who is above all, and through +all, and in you all. But unto every one of us is +given grace according to the measure of the gift of +Christ.—And he gave some, apostles; and some, +prophets; and some, evangelists; and some, pastors +and teachers; for the perfecting of the saints, for +the work of the ministry, for the edifying of the +body of Christ, till we all come in the unity of the +faith, and of the knowledge of the Son of God, to +a perfect man, unto the measure of the stature of +the fulness of Christ: that—speaking the truth in +love, we may grow up into him in all things, which +is the Head, even Christ; from whom the whole +body fitly joined together, and compacted by every +joint of supply, according to the effectual working +in the measure of every part, maketh increase of the +body to the edifying of itself in love." See here +how the church's unity is necessary to its life and +increase, and to the due nutrition of all the parts.</p> + +<p>2. The unity of the church, and the concord of +believers, is necessary to its strength and safety; for +Christ also strengtheneth as well as quickeneth them +by suitable means. Woe to him that is alone! but +in the army of the Lord of hosts we may safely +march on, when stragglers are catched up or killed +by the weakest enemy. A threefold cord is not +easily broken. Enemies both spiritual and corporal +are deterred from assaulting the church or any of its +members, while they see us walk in our military +unity and order. In this posture every man is a +blessing and defence unto his neighbour. As every +soldier hath the benefit of all the conduct, wisdom, +and valour of the whole army, while he keepeth in +his place; so every weak christian hath the use and +benefit of all the learning, the wisdom, and gifts of +the church, while he keepeth his station, and walketh +orderly in the church. The hand, the eye, the +ear, the foot, and every member of the body, is as +ready to help or serve the whole, and every other +particular member, as itself; but if it be cut off, it is +neither helpful, nor to be helped. Oh what mercy +is it for every christian, that is unable to help himself, +to have the help of all the church of God! +their directions, their exhortations, their love, their +prayer, their liberality and compassion, according +to their several abilities and opportunities! as infants +and sick persons have the help of all the rest +of the family that are in health.</p> + +<p>3. Unity and concord, as they proceed from love, +so they greatly cherish and increase love; even as +the laying of the wood or coals together is necessary +to the making of the fire, which the separating of them +will put out.<span +class="fnanchor"><a name="Ref_152" id="Ref_152" href="#Foot_152">[152]</a></span> +Holy concord cherisheth holy converse +and communion; and holy communion powerfully +kindleth holy love. When the servants of +Christ do see in each other the lustre of his graces, +and hear from each other the heavenly language +which floweth from a divine and heavenly mind, this +potently kindleth their affections to each other, and +maketh them close with those as the sons of God, in +whom they find so much of God; yea, it causeth +them to love God himself in others, with a reverent, +admiring, and transcendent love, when others, at the +best, can love them but as men. Concord is the +womb and soil of love, although it be first its progeny. +In quietness and peace the voice of peace is +most regarded.</p> + +<p>4. Unity and concord is the church's beauty: it +maketh us amiable even to the eye of nature, and +venerable and terrible even to the eye of malice. A +concord in sin is no more honour, than it is for conquered +men to go together in multitudes to prison +or captivity; or for beasts to go by droves unto the +slaughter. But to see the churches of Christ with +one heart and soul acknowledging their Maker and +Redeemer, and singing his praise as with one voice, +and living together in love and concord, as those +that have one principle, one rule, one nature, one +work, one interest, and hope, and end, this is the +truly beauteous symmetry, and delectable harmony. +Psal. cxxxiii. "Behold how good and how pleasant +it is for brethren to dwell together in unity! It is +like the precious ointment upon the head, that ran +down upon the beard, even Aaron's beard, that went +down to the skirts of his garment. As the dew of +Hermon, and as the dew that descendeth upon the +mountains of Zion: for there the Lord commanded +the blessing, even life for evermore." The translators +well put this as the contents of this psalm, +"The benefit of the communion of saints."</p> + +<p>5. The concord of believers doth greatly conduce +to the successes of the ministry, and propagation +of the gospel, and the conviction of unbelievers, +and the conversion and salvation of ungodly souls. +When Christ prayeth for the unity of his disciples, +he redoubled this argument from the effect or end, +"that the world may believe that thou hast sent +me;" and "that the world may know that thou hast +sent me, and hast loved them," &c. John xvii. 21, 23. +Would this make the world believe that Christ was +sent of God? Yes, undoubtedly if all christians +were reduced to a holy concord, it would do more to +win the heathen world, than all other means can do +without it. It is the divisions and the wickedness +of professed christians, that maketh christianity so +contemned by the Mahometans, and other infidels of +the world; and it is the holy concord of christians +that would convince and draw them home to Christ. +Love, and peace, and concord are such virtues, as +all the world is forced to applaud, notwithstanding +nature's enmity to good. When the first christian +church "were all with one accord in one place, and +continued daily with one accord in the temple, and +breaking bread from house to house partook of food +with gladness and singleness of heart," and when "the +multitude of believers were of one heart and of one +soul," Acts ii. 1, 46; iv. 32, then did "God send upon +<span class="pagenum"><a name="Page_603" id="Page_603">{603}</a></span> +them the Holy Ghost, and then were three thousand +converted at a sermon," Acts ii. 41; and with "great +power gave the apostles witness of the resurrection +of the Lord Jesus, and great grace was upon them +all," Acts iv. 33.</p> + +<div class="sidenote">How our concord would promote the conversion of infidels.</div> + +<p>Our concord in religion hath all +these advantages for the converting +of unbelievers and ungodly men. +1. It is a sign that there is a constraining +evidence of truth in that gospel which +doth convince so many; a concurrent satisfaction and +yielding to the truth, is a powerful testimony for it. +2. They see then that religion is not a matter of +worldly policy and design, when so many men of +contrary interests do embrace it. 3. And they see +it is not the fruit of melancholy constitutions, when +so many men of various temperatures entertain it. +4. They may see that the gospel hath power to conquer +that self-love and self-interest which is the +most potent thing in vitiated nature: otherwise it +could never make so many unite in God as their +common interest and end. 5. They may see that +the gospel and Spirit of Christ are stronger than the +devil and all the allurements of the flesh and world, +when they can make so many agree in the renouncing +of all earthly vanities, for the hopes of everlasting +life. 6. They will see that the design and doctrine +of christianity are good and excellent, beseeming +God, and desirable to man; when they see that +they produce so good effects, as the love, and unity, +and concord of mankind. 7. And it is an exceeding +great and powerful help to the conversion of the +world in this respect, because it is a thing so conspicuous +in their sight, and so intelligible to them, and +so approved by them. They are little wrought on +by the doctrine of Christ alone, because it is visible +or audible but to few, and understood by fewer, and +containeth many things which nature doth distaste; +but the holy concord of believers is a thing that +they are more able to discern and judge of, and do +more generally approve. The holy concord of christians +must be the conversion of the unbelieving +world, if God have so great a mercy for the world; +which is a consideration that should not only deter +us from divisions, but make us zealously study and +labour with all our interest and might, for the healing +of the lamentable divisions among christians, if +we have the hearts of christians, and any sense of +the interest of Christ.</p> + +<p>6. The concord of christians doth greatly conduce +to the ease and peace of particular believers. The +very exercise of love to one another doth sweeten +all our lives and duties; we sail towards heaven in +a pleasant calm, with wind and tide, when we live +in love and peace together. How easy doth it make +the work of godliness! How light a burden doth religion +seem, when we are all as of one heart and soul!</p> + +<p>7. Lastly, consider whether this be not the likest +state to heaven, and therefore have not in it the +most of christian excellency and perfection? In +heaven there is no discord, but a perfect consort of +glorified spirits, harmoniously loving and praising +their Creator. And if heaven be desirable, holy +concord on earth is next desirable.</p> + +<div class="sidenote">The mischiefs of division.</div> + +<p>III. On the contrary, consider +well of the mischiefs of divisions. +1. It is the killing of the church, (as +much as lieth in the dividers,) or the wounding it at +least. Christ's body is one, and it is sensible; and +therefore dividing it tendeth directly to the destroying +it, and at least will cause its smart and pain. +To reform the church by dividing it, is no wiser than +to cut out the liver, or spleen, or gall, to cleanse +them from the filth that doth obstruct them, and +hinder them in their office; you may indeed thus +cleanse them, but it will be a mortal cure. As he +that should divide the kingdom into two kingdoms +dissolveth the old kingdom, or part of it at least, to +erect two new ones; so he that would divide the +catholic church into two, must thereby destroy it, if +he could succeed; or destroy that part which divideth +itself from the rest. Can a member live that is cut +off from the body, or a branch that is separated from +the tree?</p> + +<p><i>Quest.</i> O but, say the Romanists, why then do +you cut off yourselves from us? the division is made +by you, and we are the church, and you are dead +till you return to us. How will you know which +part is the church, when a division is once made? +<i>Answ.</i> <span +class="sni"><span class="hidev">|</span>Whether papists or +protestants are schismatics.<span +class="hidev">|</span></span>Are you the church? Are you the only +christians in the world? The church is, all christians united +in Christ their Head. You traitorously set up a new +usurping head; and proclaim yourselves to be the +whole church, and condemn all that are not subjects +to your new head: we keep our station, and disclaim +his usurpation, and deny subjection to you, +and tell you that as you are the subjects of the pope, +you are none of the church of Christ at all; from +this treasonable conspiracy we withdraw ourselves; +but as you are the subjects of Christ we never divided +from you, nor denied you our communion.<span +class="fnanchor"><a name="Ref_153" id="Ref_153" href="#Foot_153">[153]</a></span> +Let reason judge now who are the dividers. And +is it not easy to know which is the church in the +division? It is all those that are still united unto +Christ: if you or we be divided from Christ and from +christians that are his body, we are then none of the +church; but if we are not divided from Christ, we +are of the church still: if part of a tree (though the +far greater part) be cut off or separated from the +rest, it is that part (how small soever) that still +groweth with the root that is the living tree. The +Indian fig tree, and some other trees, have branches +that take root when they touch the ground: if now +you ask me whether the branches springing from +the second root, are members of the first tree, I +answer, 1. The rest that have no new root are more +undoubtedly members of it. 2. If any branches are +separated from the first tree, and grow upon the +new root alone, the case is out of doubt. 3. But if +yet they are by continuation joined to both, that +root which they receive their nutriment most from, +is it which they most belong to. Suppose a tyrant +counterfeit a commission from the king to be vice-king +in Ireland, and proclaim all them to be traitors +that receive him not; the king disclaimeth him, the +wisest subjects renounce him, and the rest obey him +but so as to profess they do it because they believe +him to be commissioned by the king. Let the question +be now, who are the dividers in Ireland? and +who are the king's truest subjects? and what head +it is that denominateth the kingdom? and who are +the traitors? This is your case.</p> + +<p>2. Divisions are the deformities of the church. +Cut off a nose, or pluck out an eye, or dismember +either a man or a picture, and see whether you have +not deformed it. Ask any compassionate christian, +ask any insulting enemy, whether our divisions be +not our deformity and shame, the lamentation of +friends, and the scorn of enemies?</p> + +<p><span class="pagenum"><a name="Page_604" id="Page_604">{604}</a></span> +3. The church's divisions are not our own dishonour +alone, but the injurious dishonour of Christ, +and religion, and the gospel. The world thinketh +that Christ is an impotent king, that cannot keep his +kingdom at unity in itself, when he hath himself +told us, that "every kingdom divided against itself +is brought to desolation, and every city or house +divided against itself shall not stand," Matt. xii. 25. +They think the gospel tendeth to division, and is a +doctrine of dissension, when they see divisions and +dissensions procured by it; they impute all the faults +of the subjects to the King, and think that Christ was +confused in his legislation, and knew not what to +teach or command, because men are confounded in +their opinions or practices, and know not what to +think or do. If men misunderstand the law of +Christ, and one saith, This is the sense, and another +saith, That is the sense, they are ready to think that +Christ spake nonsense, or understood not himself, +because the ignorant understand him not: who is +there that converseth with the ungodly of the world, +that heareth not by their reproach and scorns how +much God and religion are dishonoured by the +divisions of religious people?</p> + +<p>4. And thus also our divisions do lamentably hinder +the progress of the gospel, and the conversion +and salvation of the ungodly world: they think they +have small encouragement to be of your religion, +while your divisions seem to tell them, that you +know not what religion to be of yourselves. Whatever +Satan or wicked men would say against religion +to discourage the ungodly from it, the same will exasperated +persons in these divisions say against each +other's way; and when every one of you condemneth +another, how should the consciences of the ungodly +persuade them to accept salvation in any of those +ways, which you thus condemn? Doubtless the +divisions of the christian world have done more to +hinder the conversion of infidels, and keep the heathen +and Mahometan world in their damnable ignorance +and delusions, than all our power is able to +undo; and have produced such desolations of the +church of Christ, and such a plentiful harvest and +kingdom for the devil, as every tender christian +heart is bound to lament with tears of bitterness. +If it must be that such offences shall come, yet woe +to those by whom they come!</p> + +<p>5. Divisions lay open the churches of Christ, +not only to the scorn, but to the malice, will, and +fury of their enemies. A kingdom or house divided +cannot stand, Matt. xii. 25. Where hath the church +been destroyed, or religion rooted out, in any nation +of the earth, but divisions had a principal hand in +the effect? Oh what desolations have they made +among the flocks of Christ! As Seneca and others +opened their veins and bled to death, when Nero +or such other tyrants did send them their commands +to die; even so have many churches done +by their divisions, to the gratifying of Satan, the +enemy of souls.</p> + +<p>6. Divisions among christians do greatly hinder +the edification of the members of the church; while +they are possessed with envyings and distaste of one +another, they lose all the benefit of each other's gifts, +and of that holy communion which they should have +with one another.<span +class="fnanchor"><a name="Ref_154" id="Ref_154" href="#Foot_154">[154]</a></span> +And they are possessed with that +zeal and wisdom, which James calleth earthly, sensual, +and devilish, which corrupteth all their affections, +and turneth their food to the nourishment of +their disease, and maketh their very worshipping of +God to become the increase of their sin. Where +divisions and contentions are, the members that +should grow up in humility, meekness, self-denial, +holiness, and love, do grow in pride, and perverse +disputings, and passionate strivings, and envious +wranglings; the Spirit of God departeth from them, +and an evil spirit of malice and vexation taketh +place; though, in their passion, they know not what +spirit they are of: whereas if they be of one mind, +and live in peace, the God of love and peace will be +with them. What lamentable instances of this calamity +have we in many of the sectaries of this present +time; especially in the people called quakers, +that while they pretend to the greatest austerities, +do grow up to such a measure of sour pride, and uncharitable +contempt of others, and especially of all +superiors, and hellish railing against the holiest +ministers and people, as we have scarce known or +ever read of.</p> + +<p>7. These divisions fill the church with sin, even +with sins of a most odious nature. They introduce +a swarm of errors, while it becomes the mode for +every one to have a doctrine of his own, and to have +something to say in religion which may make him +notable. "Of your own selves shall men arise, +speaking perverse things, to draw away disciples +after them," Acts xx. 30. They cherish pride, and +malice, and belying others, (the three great sins of +the devil,) as naturally as dead flesh breedeth worms; +they destroy impartial, christian love, as naturally +as bleeding doth consume our vital heat and moisture. +What wickedness is it that they will not cherish? +In a word, <span +class="sni"><span class="hidev">|</span>The Greek word is zeal.<span +class="hidev">|</span></span>the Scripture telleth us that "where +envying and strife is, there is confusion, and every evil work." (And +is not this a lamentable way of reformation of some imaginary or +lesser evils?)</p> + +<p>8. These divisions are the grief of honest spectators, +and cause the sorrows of those that are guilty +of them. They make all their duties uneasy to them, +and turn their religion into a bitter, unpleasant, +wrangling toil; like oxen in the yoke that strive +against each other, when they should draw in order +and equality. What a grievous life is it to husband +and wife, or any in the family, if they live in discord? +So is it to the members of the church. When +once men take the kingdom of God to consist of +meats, or drinks, or ceremonies, which consisteth in +righteousness, and peace, and joy in the Holy Ghost, +and turn to strive about unedifying questions, they +turn from all the sweetness of religion.<span +class="fnanchor"><a name="Ref_155" id="Ref_155" href="#Foot_155">[155]</a></span></p> + +<p>9. Sects and divisions lead directly to apostasy +from the faith. Nothing is more in the design of +Satan, than to confound men so with variety of religions, +that they may think there is no certainty in +any; that so both the ignorant spectators may think +all religion is but fancy and deceit, and the contenders +themselves wheel about from sect to sect, till +they come to the point where they first set out, and to +be at last deliberately of no religion, who at first were +of none for want of deliberation. And it is no small +success that Satan hath had by this temptation.</p> + +<p>10. The divisions of christians do oft proceed to +shake states and kingdoms, having a lamentable influence +upon the civil peace; and this stirreth up +princes' jealousies against them, and to the use of +those severities, which the suffering party takes for +persecution; yea, and Turks, and all princes that +are enemies to reformation and holiness, do justify +themselves in their cruelest persecutions, when they +see the divisions of christians, and the troubles of +states that have followed thereupon. If christians, +and protestants in special, did live in that unity, +peace, and order as their Lord and Ruler requireth +<span class="pagenum"><a name="Page_605" id="Page_605">{605}</a></span> +them to do, the consciences of persecutors would +even worry and torment them, and make their lives +a hell on earth, for their cruelty against so excellent +a sort of men; but now when they see them all in +confusions, and see the troubles that follow hereupon, +and hear them reviling one another, they think they +may destroy them as the troublers of the earth, and +their consciences scarce accuse them for it.</p> + +<div class="sidenote">The aggravations of schism.</div> + +<p>IV. It is necessary also for your +true understanding the malignity of +this sin, that you take notice of the +aggravations of it, especially as to us. 1. It is a sin +against so many, and clear, and vehement words of +the Holy Ghost, (which I have partly before recited,) +that it is therefore utterly without excuse: +whoredoms, and treasons, and perjury are not oftener +forbidden in the gospel than this.</p> + +<p>2. It is contrary to the design of Christ in our redemption; +which was to reconcile us all to God, and +unite and centre us all in him: "To gather together +in one the children of God that are scattered abroad," +John xi. 52. "To gather together in one all things +in Christ," Eph. i. 10. "To make in himself of +twain one new man, so making peace," Eph. ii. 15. +And shall we join with Satan the divider and destroyer, +against Christ the reconciler, in the very +design of his redemption?</p> + +<p>3. It is contrary to the design of the Spirit of +grace, and contrary to the very nature of christianity +itself. "By one Spirit we are all baptized into one +body—and have all been made to drink into one +Spirit," 1 Cor. xii. 13. "As there is one body and +one Spirit, so it is our charge to keep the unity of +the Spirit in the bond of peace," Eph. iv. 3, 4. The +new nature of christians doth consist in love, and +desireth the communion of saints as such; and therefore +the command of this special love is called the +new commandment, John xvii. 21; xiii. 34; xv. +12, 17. And they are said to be taught of God to +love one another, 1 Thess. iv. 9. As self-preservation +is the chief principle in the natural body, which +causeth it to abhor the wounding or amputation of +its members, and to avoid division as destruction, +except when a gangrened member must be cut off, +for the saving of the body; so it is also with the +mystical body of Christ. He is senseless and graceless +that abhorreth not church wounds.</p> + +<p>4. These divisions are sins against the nearest +bonds of our high relations to each other:<span +class="fnanchor"><a name="Ref_156" id="Ref_156" href="#Foot_156">[156]</a></span> +"We +are brethren, and should there be any strife among +us?" Gen. xiii. 8. "We are all the children of +God by faith in Christ Jesus," Gal. iii. 26. We are +the fellow-members of the body of Christ; and should +we tear his body, and separate his members, and cut +his flesh, and break his bones? Eph. v. 23, 30. +"For as the body is one, and hath many members, +and all the members of that one body being many, +are one body, so also is Christ," 1 Cor. xii. 12. "As +we have many members in one body—so we being +many are one body in Christ; and every one members +one of another," Rom. xii. 4, 5. He that woundeth +or dismembereth your own bodies, shall scarce +be taken for your friend; and are you Christ's friends, +when you dismember or wound his body?<span +class="fnanchor"><a name="Ref_157" id="Ref_157" href="#Foot_157">[157]</a></span> +Is it +lovely to see the children or servants in your family +together by the ears? Are civil wars for the safety of +a kingdom? Or doth that tend to the honour of the +children of God, which is the shame of common +men? Or is that the safety of his kingdom, which +is the ruin of all others? "We are all fellow-citizens +with the saints, and of the household of God," +Eph. ii. 19. "We are God's building," 1 Cor. iii. +9. "Know ye not that ye are the temple of God; +and that the Spirit of God dwelleth in you? If any +man defile the temple of God, him shall God destroy: +for the temple of God is holy, which temple +ye are," 1 Cor. iii. 16, 17. Will he destroy the defilers, +and will he love the dividers and destroyers? +If it be so great a sin to go to law unnecessarily with +our brethren, or to wrong them, 1 Cor. vi. 8, what +is it to disown them, and cast them off? And if +they that salute and love only their brethren, and +not also their enemies, are not the children of God, +Matt. v. 47, what are they that separate from and +condemn even their brethren?</p> + +<p>5. Church dividers either would divide Christ +himself between them, or else would rob him of a +great part of his inheritance: and neither of these +is a little sin. If you make several bodies, you would +have several heads; and is Christ divided? saith the +apostle, 1 Cor. i. 13. Will you make him a sect-master? +He will be your common head as christians; +but he will be no head of your sects and parties. +(I will not name them.) Or would you tear +out of the hands of Christ any part of his possessions? +Will he cut them off, because you cut them +off? Will he separate them from himself, because +you separate from them, or separate them from you? +Will he give them a bill of divorce, whenever you +are pleased to lay any odious accusation against +them? Who shall condemn them, when it is he +that justifieth them? Who shall separate them from +the love of God? Can your censure or separation +do it, when neither life, nor death, nor any creature +can do it? Rom. viii. 33, &c. Hath he not told you, +that "he will give them eternal life, and they shall +never perish, neither shall any pluck them out of his +hand?" John x. 28. Will he lose his jewels, because +you cast them away as dirt? He suffered more for +souls than you, and better knoweth the worth of +souls! And do you think that he will forget so dear +a purchase? or take it well that you rob him of that +which he hath bought so dearly? Will you give +the members and inheritance of Christ to the devil, +and say, They are Satan's, and none of Christ's? +"Who art thou that judgest another man's servant?"</p> + +<p>6. Church dividers are guilty of self-ignorance, +and pride, and great unthankfulness against that God +that beareth with so much in them, who so censoriously +cast off their brethren. Wert thou ever humbled +for thy sin? Dost thou know who thou art, +and what thou carriest about thee, and how much +thou offendest God thyself? If thou do, surely thou +wilt judge tenderly of thy brethren, as knowing what +a tender hand thou needest, and what mercy thou +hast found from God. Can he cruelly judge his +brethren to hell upon his petty differences, who is +sensible how the gracious hand of his Redeemer did +so lately snatch him from the brink of hell? Can +he be forward to condemn his brethren, that hath +been so lately and mercifully saved himself?</p> + +<p>7. Church dividers are the most successful servants +of the devil, being enemies to Christ in his +family and livery. They gratify Satan, and all the +enemies of the church, and do the very work that he +would have them do, more effectually than open enemies +could do it. As mutineers in an army may do +more to destroy it, than the power of the enemy.</p> + +<p>8. It is a sin that contradicteth all God's ordinances +and means of grace; which are purposely to +procure and maintain the unity of his church. The +word and baptism is to gather them into one body, +<span class="pagenum"><a name="Page_606" id="Page_606">{606}</a></span> +and the Lord's supper to signify and maintain their +concord, as being one bread, and one body, 1 Cor. x. +17. And all the communion of the church is to express +and to maintain this concord. The use of the +ministry is much to this end, to be the bonds and +joints of this unity of believers, Eph. iv. 13, 14, 16. +All these are contemned and frustrated by dividers.</p> + +<p>9. Church division is a sin (especially to us) +against as great and lamentable experiences as almost +any sin can be. About sixteen hundred years +the church hath smarted by it. In many countries +where the gospel prospered, and churches flourished, +division hath turned all into desolation, and delivered +them up to the curse of Mahometanism and +infidelity. The contentions between Constantinople +and Rome, the eastern and the western churches, have +shaken the christian interest upon earth, and delivered +up much of the christian world to tyranny +and blindness, and given advantage to the papacy to +captivate and corrupt much of the rest, by pretending +itself to be the centre of unity. Oh what glorious +churches, where the learned writers of those ages +once lived, are now extinct, and the places turned to +the worship of the devil and a deceiver, through the +ambition and contentions of the bishops, that should +have been the bonds of their unity and peace! But +doth England need to look back into history, or look +abroad in foreign lands, for instances of the sad +effects of discord? Is there any one, good or bad, in +this age, that hath spent his days in such a sleep, as +not to know what divisions have done, when they +have made such ruins in church and state, and +kindled such consuming flames, and raised so many +sects and parties, and filled so many hearts with uncharitable +rancour, and so many mouths with slanders +and revilings, and turned so many prayers into +sin, by poisoning them with pride and factious oppositions, +and hath let out streams of blood and fury +over all the land? He that maketh light of the divisions +of christians in these kingdoms, or loveth not +those that speak against them, doth show himself to +be so impenitent in them, as to be one of those terrible +effects of them, that should be a pillar of salt to +warn after-ages to take heed.</p> + +<p>10. Yea, this is a heinous aggravation of this sin, +that commonly it is justified, and not repented of, by +those that do commit it. When a drunkard or a +whoremonger will confess his sin, a church divider +will stand to it and defend it; and woe to them that +call evil good, and good evil! Impenitency is a +terrible aggravation of sin.</p> + +<p>11. And it is yet the more heinous, in that it is +commonly fathered upon God. If a drunkard or +whoremonger should say, God commandeth me to do +it, and I serve God by it, would you not think this a +horrid aggravation? When did you ever know a +sect or party, how contrary soever among themselves, +but they all pretended God's authority, and +entitled him to their sin, and called it his service, +and censured others as ungodly, or less godly, that +would not do as bad as they? St. James is put to +confute them that thought this wisdom was from +above, and so did glory in their sin, and lie against +the truth, when their wisdom was from beneath, and +no better than earthly, sensual, and devilish. For +the "wisdom from above, is first pure, then peaceable, +gentle, easy to be entreated, full of mercy," &c. +James iii. 17.</p> + +<p>12. Church divisions are unlike to our heavenly +state, and in some regard worse than the kingdom +of the devil, for he would not destroy it by dividing +it against itself, Matt. xii. 26. Oh what a blessed +harmony of united holy souls, will there be in the +heavenly Jerusalem, where we hope to dwell for +ever! There will be no discords, envyings, sidings, or +contendings, one being of this party, and another of +that; but in the unity of perfect love, that world of +spirits with joyful praise will magnify their Creator. +And is a snarling envy or jarring discord the likely +way to such an end? Is the church of Christ a +Babel of confusion? Should they be divided, party +against party, here, that must be one in perfect love +for ever?<span +class="fnanchor"><a name="Ref_158" id="Ref_158" href="#Foot_158">[158]</a></span> +Shall they here be condemning each other, +as none of the children of the Most High, who there +must live in sweetest concord? If there be shame in +heaven, you will be ashamed to meet those in the delights +of glory, and see them entertained by the Lord +of love, whom you reviled and cast out of the church +or your communion, causelessly, on earth.</p> + +<p>Remember now that schism, and making parties +and divisions in the church, is not so small a sin as +many take it for: it is the accounting it a duty, and +a part of holiness, which is the greatest cause that it +prospereth in the world; and it will never be reformed +till men have right apprehensions of the evil +of it. Why is it that sober people are so far and +free from the sins of swearing, drunkenness, fornication, +and lasciviousness, but because these sins are +under so odious a character, as helpeth them easily +to perceive the evil of them. And till church divisions +be rightly apprehended, as whoredom, and +swearing, and drunkenness are, they will never be +well cured. Imprint therefore on your minds the +true character of them, which I have here laid down, +and look abroad upon the effects, and then you +will fear this confounding sin, as much as a consuming +plague.</p> + +<div class="sidenote">Two hinderances of our true apprehensions of schism.</div> + +<p>The two great causes that keep +divisions from being hated as they +ought, are, 1. A charitable respect to +the good that is in church dividers, carrying us to +overlook the evil of the sin; judging of it by the +persons that commit it, and thinking that nothing +should seem odious that is theirs, because many of +them are in other respects of blameless, pious conversations. +And indeed every christian must so prudently +reprehend the mistakes and faults of pious +men, as not to asperse the piety which is conjunct; +and therefore not to make their persons odious, but +to give the person all his just commendations for his +piety, while we oppose and aggravate his sin; because +Christ himself so distinguisheth between the +good and the evil, and the person and the sin, and +loveth his own for their good while he hateth their +evil; and so must we; and because it is the grand +design of Satan, by the faults of the godly to make +their persons hated first, and their piety next, and so +to banish religion from the world; and every friend +of Christ must show himself an enemy to this design +of Satan. But yet the sin must be disowned and opposed, +while the person is loved according to his +worth. Christ will give no thanks for such love to +his children, as cherisheth their church-destroying +sins. There is no greater enemy to sin than Christ, +though there be no greater friend to souls. Godliness +was never intended to be a fortress for iniquity; +or a battery for the devil to mount his cannons on +against the church; nor for a blind to cover the +powder-mines of hell. Satan never opposeth truth, +and godliness, and unity so dangerously, as when he +can make religious men his instruments. Remember +therefore that all men are vanity, and God's interest +and honour must not be sacrificed to theirs, nor the +Most Holy be abused, in reverence to the holiest of +sinful men.</p> + +<p>The other great hinderance of our due apprehension +<span class="pagenum"><a name="Page_607" id="Page_607">{607}</a></span> +of the sinfulness of divisions, is our too deep sense +of our sufferings by superiors, and our looking so +much at the evil of persecutions, as not to look at +the danger of the contrary extreme. Thus under the +papacy, the people of Germany at Luther's reformation +were so deeply sensible of the papal cruelties, +that they thought by how many ways soever men +fled from such bloody persecutors, they were very +excusable. And while men were all taken up in +decrying the Roman idolatry, corruptions, and cruelties, +they never feared the danger of their own divisions +till they smarted by them. And this was once +the case of many good people here in England, who +so much hated the wickedness of the profane and +the haters of godliness, that they had no apprehensions +of the evil of divisions among themselves: and +because so many profane ones were wont to call +sober, godly people, schismatics and factious, therefore +the very names began with many to grow into +credit, as if they had been of good signification, and +there had been really no such sin as schism and faction +to be feared: till God permitted this sin to break +in upon us with such fury, as had almost turned us +into a Babel, and a desolation. And I am persuaded +God did purposely permit it, to teach his people more +sensibly to know the evil of that sin by the effects, +which they would not know by other means: and to +let them see when they had reviled and ruined each +other, that there is that in themselves which they +should be more afraid of, than of any enemy without.</p> + +<p><i>Direct.</i> V. Own not any cause which is an enemy +to love; and pretend neither truth, nor holiness, nor +unity, nor order, nor any thing against it.<span +class="fnanchor"><a name="Ref_159" id="Ref_159" href="#Foot_159">[159]</a></span> +The +spirit of love is that one vital spirit which doth animate +all the saints. The increase of love is the +powerful balsam that healeth all the church's wounds; +though loveless, lifeless physicians think that all +these wounds must be healed by the sword. And +indeed the weapon-salve is now become the proper +cure. It is the sword that must be medicated, that +the wounds made by it may be healed. The decays +of love are the church's dissolution; which first +causeth scissures and separations, and in process +crumbleth us all to dust: and therefore the pastors +of the church are the fittest instruments for the cure, +who are the messengers of love, and whose government +is paternal, and hurteth not the body; but is +only a government of love, and exercised by all the +means of love. All christians in the world confess +that love is the very life and perfection of all grace, +and the end of all our other duties, and that which +maketh us like to God; and that if love dwelleth in +us, God dwelleth in us; and that it will be the everlasting +grace, and the work of heaven, and the happiness +of souls; and that it is the excellent way, +and the character of saints, and the new commandment. +And all this being so, it is most certain that +no way is the way of God, which is not the way of +love; and therefore what specious pretences soever +they may have, and one may cry up truth, and another +holiness, and another order, and another unity +itself, to justify their envyings, hatred, cruelties, it +is most certain that all such pretences are satanical +deceits.<span +class="fnanchor"><a name="Ref_160" id="Ref_160" href="#Foot_160">[160]</a></span> +And if they bite and devour one another, +they are not like the sheep of Christ, but shall be +devoured one of another, Gal. v. 15. "Love worketh +no ill to his neighbour: therefore love is the fulfilling +of the law," Rom. xiii. 10. When papists that +show their love to men's souls by racking their bodies, +and frying them in the fire, can make them apprehensive +of the excellency of that kind of love, they +may use it to the healing of the church. In the +mean time as their religion is, such is their concord, +while all those are called members of their union, +and professors of their religion, who must be burnt +to ashes if they say the contrary. They that give +God an image and carcass of religion, are thus content +with the image and carcass of a church for the +exercise of it. And if there were nothing else but +this to detect the sinfulness of the sect of quakers, +and many more, it is enough to satisfy any sober +man, that it cannot be the way of God. God is not +the author of that spirit and way which tends to +wrath, emulation, hatred, railing, and the extinction +of christian love, to all save their own sect and party. +Remember, as you love your souls, that you shun all +ways that are destructive to universal christian love.</p> + +<p><i>Direct.</i> VI. Make nothing necessary to the unity +of the church, or the communion of christians, which +God hath not made necessary, or directed you to +make so.<span +class="fnanchor"><a name="Ref_161" id="Ref_161" href="#Foot_161">[161]</a></span> +By this one folly, the papists are become +the most notorious schismatics on earth; even by +making new articles of faith, and new parts of worship, +and imposing them on all christians, to be +sworn, subscribed, professed, or practised, so as that +no man shall be accounted a catholic, or have communion +with them, (or with the universal church, if +they could hinder it,) that will not follow them in +all their novelties. They that would subscribe to +all the Scriptures, and to all the ancient creeds of +the church, and would do any thing that Christ +and his apostles have enjoined, and go every step +of that way to heaven that Peter and Paul went, as +far as they are able, yet if they will go no further, +and believe no more, (yea, if they will not go against +some of this,) must be condemned, cast out, and called +schismatics by these notorious schismatics. If +he hold to Christ the universal Head of the church, +and will not be subject or sworn to the pope, the +usurping head, he shall be taken as cut off from +Christ. And there is no certainty among these men +what measure of faith, and worship, and obedience +to them, shall be judged necessary to constitute a +church member: for as that which served in the +apostles' days, and the following ages, will not serve +now, nor the subscribing to all the other pretended +councils until then will not serve without subscribing +to the creed or council of Trent; so nobody can tell, +what new faith, or worship, or test of christianity, +the next council (if the world see any more) may +require: and how many thousand that are Trent +catholics now, may be judged heretics or schismatics +then, if they will not shut their eyes, and follow +them any whither, and change their religion as oft as +the papal interest requireth a change. Of this Chillingworth, +Hales, and Dr. H. More have spoken +plainly.<span +class="fnanchor"><a name="Ref_162" id="Ref_162" href="#Foot_162">[162]</a></span> +If the pope had imposed but one lie to be +subscribed, or one sin to be done, and said "All nations +<span class="pagenum"><a name="Page_608" id="Page_608">{608}</a></span> +and persons that do not this, are no christians, +or shall have no communion with the church," the +man that refuseth that imposed lie or sin, is guiltless +of the schism, and doth but obey God, and save his +soul; and the usurper that imposeth them, will be +found the heinous schismatic before God, and the +cause of all those divisions of the church. And so +if any private sectary shall feign an opinion or +practice of his own to be necessary to salvation or +church communion, and shall refuse communion with +those that are not of his mind and way, it is he, and +not they, that is the cause of the uncharitable +separation.</p> + +<p><i>Direct.</i> VII. Pray against the usurpations or intrusions +of impious, carnal, ambitious, covetous pastors +into the churches of Christ.<span +class="fnanchor"><a name="Ref_163" id="Ref_163" href="#Foot_163">[163]</a></span> +For one wicked man +in the place of a pastor, may do more to the increase +of a schism or faction, than many private men can +do. And carnal men have carnal minds and carnal +interests, which are both unreconcilable to the spiritual, +holy mind and interest; for the "carnal mind +is enmity against God, and is not subject to his law, +nor can be," Rom. viii. 7. "And they that are in the +flesh cannot please God," ver. 8. And you may +easily conceive what work will be made in the ship, +when an enemy of the owner hath subtilly possessed +himself of the pilot's place! He will charge all that +are faithful as mutineers, because they resist him +when he would carry all away. And if an enemy of +Christ shall get to be governor of one of his regiments +or garrisons, all that are not traitors shall be +called traitors, and cashiered, that they hinder not +the treason which he intendeth. And "as then he +that was born after the flesh, persecuted him that +was born after the Spirit, even so it is now: but +what saith the Scripture? Cast out the bondwoman +and her son," &c. Gal. iv. 29, 30. It is not the sacred +office of the ministry, nor the profession of the +same religion, that will cure the enmity of a carnal +heart, against both holiness and the holy seed. The +whole business of the world from age to age is but +the management of that war, proclaimed at sin's first +entrance into the world, between the seed of the woman +and the serpent, Gen. iii. 15; and none of the serpent's +seed are more cruel or more successful, than those +of them that creep into the armies of Christ; and +especially that get the conduct of his regiments.<span +class="fnanchor"><a name="Ref_164" id="Ref_164" href="#Foot_164">[164]</a></span> +Neither brotherhood nor unity of professed religion, +would hold the hands of malignant Cain from murdering +his brother Abel. The same religion, and +father, and family reconciled not scoffing Ishmael to +Isaac, or profane Esau to his brother Jacob. The +family of Christ, and an apostle's office, did not keep +Judas from being a traitor to his Lord. If carnal +men invade the ministry, they take the way of ease, +and honour, and worldly wealth, and strive for dominion, +and who shall be the greatest, and care not +how great their power and jurisdiction are, nor how +little their profitable work is; and their endeavour +is to fit all matters of worship and discipline to their +ambitious, covetous ends; and the spiritual worshipper +shall be the object of their hate: and is it any +wonder if the churches of Christ be torn by schism, +and betrayed to profaneness, where there are such +unhappy guides?<span +class="fnanchor"><a name="Ref_165" id="Ref_165" href="#Foot_165">[165]</a></span></p> + +<p><i>Direct.</i> VIII. In a special manner, take heed of +pride; suspect it and subdue it in yourselves, and +do what you can to bring it into disgrace with others.<span +class="fnanchor"><a name="Ref_166" id="Ref_166" href="#Foot_166">[166]</a></span> +"Only by pride cometh contention," Prov. xiii. 10. I +never yet saw one schism made, in which pride conjunct +with ignorance was not the cause: nor ever +did I know one person forward in a schism, (to my +remembrance,) but pride was discernibly his disease. +I do not here intend (as the papists) to charge all +with schism or pride, that renounce not their understandings, +and choose not to give up themselves to a +bestial subjection to usurpers or their pastors: he +that thinks it enough that his teacher hath reason +and be a man, instead of himself, and so thinketh it +enough that his teacher be a christian and religious; +must be also content that his teacher alone be saved: +(but then he must not be the teacher of such a damning +way:) but by pride I mean a plain overvaluing +of his own understanding, and conceits and reasonings, +quite above all the evidences of their worth, +and an undervaluing and contempt of the judgments +and reasonings of far wiser men, that had evidence +enough to have evinced his folly and error to a sober +and impartial man. Undoubtedly it is the pride of +priests and people, that hath so lamentably in all +ages torn the church. He that readeth the histories +of schisms and church confusions, and marketh the +effects which this age hath showed, will no more +doubt whether pride were the cause, than whether +it was the wind that blew down trees and houses, +when he seeth them one way overturned by multitudes, +where the tempest came with greatest force. +Therefore a bishop must be "no novice, lest being +lifted up with pride (<span title="hina mê typhôtheis">ἵνα μὴ τυφωθεὶς</span>) +he fall into the +condemnation of the devil," 1 Tim. iii. 6. And if +such stars fall from heaven, no wonder if they bring +many down headlong with them. Humble souls +<span class="pagenum"><a name="Page_609" id="Page_609">{609}</a></span> +dwell most at home, and think themselves unworthy +of the communion of their brethren, and are most +quarrelsome against their own corruptions. "They +do nothing in strife and vain-glory, but in lowliness +of mind each one esteemeth other better than themselves," +Phil. ii. 2, 3; and "judge not lest they be +judged," Matt. vi. 1. And is it likely such should +be dividers of the church? But proud men must +either be great and domineer, and as Diotrephes, +3 John 9, 10, love to have the pre-eminence, and +cast the brethren out of the church, and prate against +their faithfullest pastors with malicious words; or +else must be noted for their supposed excellencies, +and set up themselves, and speak perverse things, to +draw away disciples after them, Acts xx. 30; and +think the brethren unworthy of their communion, +and esteem all others below themselves; and, as the +church of Rome, confound communion and subjection, +and think none fit for their communion that +obey them not, or comply not with their opinion and +will. There is no hope of concord where pride hath +power to prevail.</p> + +<p><i>Direct.</i> IX. Take heed of singularity, and narrowness +of mind, and unacquaintedness with the former +and present state of the church and world. Men +that are bred up in a corner, and never read nor heard +of the common condition of the church or world, are +easily misled into schism, through ignorance of +those matters of fact that would preserve them. +Abundance of this sort of honest people that I have +known, have known so little beyond the town or +country where they lived, that they have thought +they were very catholic in their communion, because +they had one or two congregations, and divided not +among themselves. But for the avoiding of schism, +1. Look (with pity) on the unbelieving world, and +consider that christians of all sorts are but a sixth +part of the whole earth. And then, 2. Consider of +this sixth part how small a part the reformed +churches are. And if you be willing to leave Christ +any church at all, perhaps you will be loth to separate +yet into a narrower party, which is no more to +all the world, than one of your cottages is to the +whole kingdom. And is this all the kingdom on +earth that you will ascribe to Christ? Is the King +of the church, the King only of your little party? +Though his flock be but a little flock, make it not +next to none; as if he came into the world on so +low a design as the gathering of your sect only. +The less his flock is, the more sinful it is to rob him +of it, and make it lesser than it is. It is a little flock, +if it contained all the christians, protestants, Greeks, +Armenians, Abassines, and papists on the earth. Be +singular and separate from the unbelieving world, and +spare not; and be singular in holiness from profane +and nominal hypocritical christians; but affect not +to be singular in opinion or practice, or separated +in communion, from the universal church, or generality +of sound believers: or if you forsake some +common error, yet hold still the common love and +communion with all the faithful, according to your +opportunities. 3. And it will be very useful when +you are tempted to separate from any church for the defectiveness +of its manner of worship, to inquire how +God is worshipped in all the churches on earth, and +then consider, whether if you lived among them +you would forsake communion with them all, for +such defects (while you are not forced to justify or +approve them).<span +class="fnanchor"><a name="Ref_167" id="Ref_167" href="#Foot_167">[167]</a></span> +4. And it is very useful to read +church history, and to understand what heresies +have been in times past, and what havoc schisms +have caused among christians: for if this much had +been known by well meaning persons in our days, +we should not have seen those same opinions applauded +as new light, which were long ago exploded +as old heresies: nor should we have seen many +honest people, taking that same course to reform the +church now, and advance the gospel, which in so +many ages and nations hath heretofore destroyed +the church, and cast out the gospel. A narrow soul, +that taketh all Christ's interest in the world, to lie +in a few of their separated meetings, and shutteth +up all the church in a nutshell, must needs be guilty +of the foulest schisms. It is a catholic spirit and +catholic principles, loving a christian as a christian, +abhorring the very names of sects and parties as the +church's wounds, that must make a catholic indeed.</p> + +<p><i>Direct.</i> X. Understand well the true difference between +the visible church and the world, lest you +should think that you are bound to separate as much +from a corrupted church as from the world. It is +not true faith, but the profession of true faith, that +maketh a man fit to be acknowledged a member of +the visible church. If this profession be unsound, +and accompanied with a vicious life, it is the sin and +misery of such a hypocrite, but it doth not presently +put him as far unrelated to you, as if he were an infidel +without the church! If you ask what advantage +have such unsound church members? I answer +with the apostle, Rom. iii. 1, 2, "Much every way, +chiefly because unto them are committed the oracles +of God." Chap. ix. 4, "To them pertaineth the +adoption and the glory and covenants, and the giving +of the law, and the service of God, and the promises." +Till the church find cause to cast them out, they have +the external privileges of its communion. It hath +made abundance to incur the guilt of sinful separation +to misunderstand those texts of Scripture that +call christians to separate from heathens, infidels, +and idolaters: as 2 Cor. vi. 17, "Wherefore come +out from among them, and be ye separate, saith the +Lord," &c. The text speaketh only of separating +from the world who are infidels and idolaters, and +no members of the church; and ignorant people ordinarily +expound it, as if it were meant of separating +from the church because of the ungodly that are +members of it: but that God that knew why he called +his people to separate from the world, doth never +call them to separate from the church universal, +nor from any particular church by a mental separation +so as to unchurch them. We read of many +loathsome corruptions in the churches of Corinth, +Galatia, Laodicea, &c.; but yet no command to separate +from them. So many abuse Rev. xviii. 4, +"Come out of her, my people;" as if God commanded +them to come out of a true church because of its +corruptions or imperfections, because he calleth +them out of Babylon! It is true, you must partake +with no church in their sins, but you may partake +with any church in their holy profession and worship, +so far as you can do it without partaking with +them in their sins.</p> + +<p><i>Direct.</i> XI. Understand what it is that maketh +you partakers of the sins of a church, or any member +of it, lest you think you are bound to separate from +them in good, as well as in evil. Many fly from the +public assemblies, lest they partake of the sins of +those that are there present. Certainly nothing but +consent (direct or indirect) can make their faults to +become yours. And therefore nothing which signifieth +not some such consent should be on that account +avoided. 1. If you by word, or subscription, +or furtherance, own any man's sin, you directly consent +to it. 2. If you neglect any duty which lieth +<span class="pagenum"><a name="Page_610" id="Page_610">{610}</a></span> +upon you for the cure of his sin, you indirectly consent; +for you consent that he shall rather continue +in his sin, than you will do your part to help him +out of it. Consider therefore how far you are bound +to reprove any sin, or to use any other means for the +reformation of it, whether it be in the pastor or the +people; and if you neglect any such means, your +way is to reform your own neglect, and do your duty, +and not to separate from the church, before you +have done your duty to reform it. But if you have +done all that is your part, then the sin is none of +yours, though you remain there present.</p> + +<div class="sidenote">Whether presence be not a consent to sin.</div> + +<p>It is a turbulent fancy and disquieting +error of some people, to +think that their presence in the assembly, +and continuance with the church, doth make +them guilty of the personal faults of those they join +with: if so, who would ever join with any assembly +in the world? <i>Quest.</i> But what if they be gross and +scandalous sinners that are members of the church? +<i>Answ.</i> If you be wanting in your duty to reform it, +it is your sin; but if bare presence made their sins +to be ours, it would also make all the sins of the assembly +ours; but no word of God doth intimate any +such thing. Paul never told the churches of Galatia +and Corinth so, that had so many defiled members. +<i>Quest.</i> But what if they are sins committed in the +open assembly, even by the minister himself in his +praying, preaching, and other administrations? and +what if all this be imposed on him by a law, and so +I am certain beforehand that I must join with that +which is unwarrantable in God's worship? <i>Answ.</i> +The next direction containeth those distinctions +that are necessary to the answer of this.</p> + +<p><i>Direct.</i> XII. Distinguish carefully, 1. Between a +minister's personal faults and his ministerial faults. +2. Between his tolerable weaknesses and his intolerable +insufficiencies. 3. And between the work +of the minister and of the congregation. And then +you will see your doubt resolved in these following +propositions.</p> + +<p>1. A minister's personal faults (as swearing, lying, +drunkenness, &c.) may damn himself, and must be +matter of lamentation to the church, and they must +do their best to reform them, or to get a better pastor +by any lawful means.<span +class="fnanchor"><a name="Ref_168" id="Ref_168" href="#Foot_168">[168]</a></span> +But in case they cannot, +his sin is none of theirs, nor doth it make his administration +null or ineffectual; nor will it allow you +to separate from the worship which he administereth. +Though many of the priests were wicked men, the +godly Jews were not thereby disobliged from God's +public worship, or sacrifices which were to be offered +by their hands. Otherwise how sad a case were the +church in, that must answer for the sins which they +never committed, nor could reform. But no Scripture +chargeth this upon them.</p> + +<p>2. It is not all ministerial faults that will allow +you to separate from or disown a minister; but only +those that prove him or his ministration utterly intolerable.<span +class="fnanchor"><a name="Ref_169" id="Ref_169" href="#Foot_169">[169]</a></span> +Such are, 1. An utter insufficiency in +knowledge or utterance for the necessary parts of the +ministerial work: as if he be not able to teach the +necessary points of the christian religion, nor to administer +the sacraments and other parts of public +worship. 2. If he set himself to oppose the very +ends of his ministry, and preach down godliness, or +any part of it that is of necessity to salvation: for +then he doth the devil's work, in seeking the damnation +of souls, and so maketh himself the devil's minister, +and is not the minister of Christ: for the end +is essential to the relation. Herein I include a +preacher of heresy that doth preach up any damning +error, and preach down any necessary saving truth; +that is, that preacheth such error as subverteth either +faith or godliness, and doth more harm in the church +than good. 3. If he so deprave God's public worship +as to destroy the substance of it, and make it +unacceptable, and offer up a public false worship to +God, which he disowneth in the very matter of it. +As if he put up blasphemy for praise and prayer, or +commit idolatry, or set up new sacraments, and guide +the people thus in public worship. As the papist +priests do that adore bread with divine worship, and +pray to the dead, and offer real sacrifices for them, +&c.: such worship is not to be joined in. 4. Or if +they impose any actual sin upon the people: as in +their responds to speak any falsehood, or to adore +the bread, or the like: these faults discharge us from +being present with such pastors at such worship. +But besides these there are many ministerial faults +which warrant not our separation. As, 1. The internal +vices of the pastor's mind though manifested in +their ministration: as some tolerable errors of +judgment, or envy and pettish opposition to others. +"Some indeed preach Christ of envy and strife, and +some of good will: the one preach Christ of contention, +not sincerely, supposing to add affliction to my +bonds; but the other of love," &c. Phil. i. 15. Here +is an odious vice in the public ministry, even an endeavour +to increase the sufferings of the apostle; +yet it was lawful to hear such preachers; though not +to prefer them before better. Most sects among +christians are possessed with a tang of envy and uncharitableness +against dissenters, which useth to +break forth in their preaching and praying: and yet +it is lawful to join with such. 2. It is not unlawful +to join with a minister that hath many defects and +infirmities in his ministration or manner of worship: +as if he preach with some ignorance, disorder, unfit +expressions or gestures, unmeet repetitions; or if he +do the like in prayer, or in the sacraments, putting +something last that should be first, and leaving out +something that should be said, or praying coldly and +formally. These and such like are faults which we +should do our best to reform; and we should not +prefer such a ministry before a better; but it is lawful +and a duty to join with such, when we have no +better. For all men are imperfect, and therefore the +manner of worship as performed by them will be +imperfect. Imperfect men cannot be perfect in their +ministrations: we must join with a defective and imperfect +mode of worship, or join with none on earth: +and we must perform such or none ourselves. Which +of you dare say that in your private prayers, you +have no disorder, vain repetitions, flatness, or defects? +3. It is not unlawful to join with a minister +that hath some material error or untruth in his +preaching or praying, so be it we be not called to +approve it, or make it ours, and so it be not pernicious +and destructive to the ends of his ministry. +For all men have some error, and they that have +them may be expected sometimes to vent them. And +<span class="pagenum"><a name="Page_611" id="Page_611">{611}</a></span> +it is not our presence that is any signification of our +consent to their mistakes. If we run away from all +that vent any untruth or mistake in public or private +worship, we shall scarce know what church or person +we may hold communion with: the reason of +this followeth.</p> + +<p>3. The sense of the church, and all its members, +is to be judged of by their public professions, and +not by such words of a minister which are his own, +and never had their consent. I am by profession a +christian, and the Scripture is the professed rule of +my religion; and when I go to the assemblies, I +profess to worship God according to that rule: I +profess myself a hearer of a minister of the gospel, +that is to preach the word of God, and that hath +promised in his ordination, out of the holy Scriptures +to instruct the people committed to his charge, +and to teach nothing (as required of necessity to +eternal salvation) but that which he shall be persuaded +may be concluded and proved by the Scripture. +This he professed when he was ordained, and +I profess by my presence, only to hear such a +preacher of the gospel, and worship God with him +in those ordinances of worship, which God hath appointed. +Now if this man shall drop in any mistake +in preaching, or modify his prayers or administrations +amiss, and do his part weakly and disorderly, +the hearers are no way guilty of it by their presence. +For if I must run away from God's public +worship because of men's misperformance, 1. I +should join with none on earth; for a small sin may +no more be wilfully done or owned than a greater. +2. And then another man's weakness may disoblige +me and discharge me from my duty. To order and +word his prayers and preaching aright, is part of the +minister's own work, and not the people's; and if +he do it well, it is no commendation to me that am +present, but to himself; and therefore if he do it +amiss, it is no fault of mine or dispraise to me, but +to himself. If the common-council of London, or +the court of aldermen, agree to petition the king for +the renewing of their charter, and commit the expressing +of their request to their recorder, in their +presence; if he petition for something else instead +of that which he was intrusted with, and so betray +them in the substance of his business, they are +openly to contradict him and disown his treachery +or mistake; but if he deliver the same petition which +he undertook with stammering, disorder, defectiveness, +and perhaps some mixture of untruths in his +additional reasons and discourse, this is his failing in +the personal performance of his duty, and no way +imputable to them that sent him, and are present with +him, though (in modesty) they are silent and speak +not to disown it; for how can it be their fault that +a man is wanting in his personal sufficiency and duty +(unless it be that they choose not a better). And +whether he speak <i>ex tempore</i> or more deliberately, in +a written form or without, in words that other men +taught him or wrote for him, or in words of his +own devising, it altereth not their case.</p> + +<div class="sidenote">Of imposed defective liturgies.</div> + +<p><i>Object.</i> But if a man fail through +weakness in his own performance, I +know not of that beforehand; but if +his faulty manner of praying be prescribed and imposed +on him by a law, then I know it beforehand, +and therefore am guilty of it.</p> + +<p><i>Answ.</i> To avoid confusion, fix upon that which +you think is the thing sinful. 1. Either it is because +the prayers are defective and faulty. 2. Or because +they are imposed. 3. Or because you know the +fault beforehand. But none of all these can prove +your joining with them sinful. 1. Not because they +are faulty; for you may join with as faulty prayers, +you confess, if not imposed.<span +class="fnanchor"><a name="Ref_170" id="Ref_170" href="#Foot_170">[170]</a></span> +2. Not because imposed, +(1.) Because that is an extenuation, and not +an aggravation: for it proveth the minister less +voluntary of the two than those are that do it without +any command, though the error of their own +judgments (as most erroneous persons will). (2.) +Because (though lawful things oft become unlawful +when superiors forbid them, yet) no reason can be +given why a lawful thing should become unlawful, +because a lawful superior doth command it. Else +superiors might take away all our christian liberty, +and make all things unlawful to us by commanding +them. You would take it for a wild conceit in your +children or servants, if they say, when you bid them +learn a catechism, or use a form of prayer, It was +lawful to us till you commanded us to do it; but because +you bid us do it, it is unlawful. If it be a duty +to obey governors in all lawful things, then it is not +a sin to obey them. 3. And it is not your knowing +beforehand that maketh it unlawful: for, 1. I know +in general beforehand, that all imperfect men will +do imperfectly; and though I know not the particular, +that maketh it never the lawfuller, if foreknowledge +itself did make it unlawful. 2. If you +know that e. g. an antinomian or some mistaken +preacher would constantly drop some words for his +error in prayer or preaching, that will not make it +unlawful in your own judgment for you to join, if it +be not a flat heresy. 3. It is another man's error or +fault that you foreknow, and not your own; and +therefore foreknowledge maketh it not your own. +4. God himself doth as an universal cause of nature +concur with men in those acts which he foreknoweth +they will sinfully do; and yet God is not to be +judged either an author or approver of the sin because +of such concurrence and foreknowledge: therefore +our foreknowledge maketh us no approvers, or +guilty of the failings of any in their sacred ministrations, +unless there be some other guilt. If you say +that it is no one of these that maketh it unlawful, +but all together, you must give us a distinct argument +to prove that the concurrence of these three +will prove that unlawful, which cannot be proved so +by any of them alone, for your affirmation must not +serve the turn; and when we know your argument, +I doubt not but it may be answered. One thing I +still confess may make any defective worship to be +unlawful to you; and that is, when you prefer it before +better, and may (without a greater inconvenience) +enjoy an abler ministry, and purer administration, +but will not.</p> + +<p><i>Object.</i> But he that sitteth by in silence, in the +posture as the rest of the congregation, seemeth to +consent to all that is said and done: and we must +avoid all appearance of evil.</p> + +<p><i>Answ.</i> The appearance of evil which is evil indeed, +must be always avoided; but that appearance +of evil which is indeed good, must not be avoided. +We must not forsake our duty lest we seem to sin: +that were but to prefer hypocrisy before sincerity, +and to avoid appearances more than realities. The +omission of a duty is a real sin; and that must not +be done to avoid a seeming sin. And whom doth it +appear so to? If it appear evil to the blind or prejudiced, +it is their eyes that must be cured; but if it +appear so to the wise, then it is like it is evil indeed: +for a wise man should not judge that to be evil that +is not. But I confess that in a case that is altogether +indifferent, even the mistakes of the ignorant may +oblige us to forbear: but the worship of God must +<span class="pagenum"><a name="Page_612" id="Page_612">{612}</a></span> +not be so forborne. It is an irrational fancy to think +that you must be uncivil, by contradicting, or covering +your heads, or doing something offensive to the +congregation, when any thing is said or done which +you disallow. Your presence signifieth your consent +to all that you profess, even to worship God +according to his word, and not to all the human imperfections +that are there expressed.</p> + +<p><i>Direct.</i> XIII. Distinguish carefully between your +personal private duties, and the duty of the pastor or +church with which you must concur. And do not +think, that if the church or pastor do not their duty, +that you are bound to do it for them. To cast out an +obstinate, impenitent sinner by sentence from the +communion of the church, is the pastor's or church's +duty, and not yours, unless in concurrence or subserviency +to the church. Therefore if it be not done, +inquire whether you did your duty towards it: if +you did, the sin is none of yours; for it is not in +your power to cast out all that are unworthy from +the church. But private familiarity is in your power +to refuse; and with such know not to eat.</p> + +<p><i>Direct.</i> XIV. Take the measure of your accidental +duties more from the good or hurt of the church, or +of many, than from the immediate good or hurt that +cometh to yourself. You are not to take that for the +station of your duty, which you feel to be most to +the commodity of your souls; but that in which you +may do God most service. If the service of God for +the good of many, require you to stay with a weaker +minister, and defective administrations, you will find +in the end that this was not only the place of your +duty, but also of your benefit: for your life is in +God's hands, and all your comforts; and that is the +best way to your peace and happiness, in which you +are most pleasing unto God, and have his promise of +most acceptance and grace. I know the least advantage +to the soul must be preferred before all earthly +riches; but not before the public good. Yea, that +way will prove most advantageous to us, in which +we exercise most obedience.</p> + +<p><i>Direct.</i> XV. Take heed of suffering prejudice and +fancy to go for reason, and raise in your minds unjustifiable +distastes of any way or mode of worship. +It is wonderful to see what fancy and prejudice can +do! Get once a hard opinion of a thing, and your +judgments will make light of all that is said for it, +and will see nothing that should reconcile you to it. +Partiality will carry you away from equity and truth. +Abundance of things appear now false and evil, to +men that once imagine them to be so, which would +seem harmless, if not laudable, if they were tried by +a mind that is clear from prejudice.</p> + +<p><i>Direct.</i> XVI. Judge not of doctrines and worship +by persons, but rather of persons by their doctrine +and worship (together with their lives). The world +is all prone to be carried by respect to persons. I +confess where any thing is to be taken upon trust, +we must rather trust the intelligent, experienced, +honest, and credible, than the ignorant and incredible; +but where the word of God must be our rule, it +is perverse to judge of things by the persons that +hold them or oppose them: sometimes a bad man +may be in the right, and a good man in the wrong. +Try the way of the worst men before you reject it (in +disputable things). And try the opinions and way of +the best and wisest before you venture to receive them.</p> + +<p><i>Direct.</i> XVII. Enslave not yourselves to any party +of men, so as to be over-desirous to please them, nor +over-fearful of their censure. Have a respect to all +the rest of the world as well as them. Most men +that once engage themselves in a party, do think +their honour and interest is involved with them, and +that they stand or fall with the favour of their party, +and therefore make them (before they are aware) +the masters of their consciences.</p> + +<p><i>Direct.</i> XVIII. Regard more the judgment of +aged, ripe, experienced men, that have seen the +fruits of the various courses of professors of religion, +than of the young, unripe, unexperienced, hot-headed +sort. Zeal is of great use to execute the resolutions +of a well-informed man: and the zeal of others is +very useful to warm the hearts of such as do converse +with them. But when it comes to matter of +judgment once, to decide a case of difficulty, aged +experience hath far the advantage; and in no cases +more, than in those where peace and concord are +concerned, where rash, hot-headed youth is very +prone to precipitant courses, which must be afterwards +repented of.</p> + +<p><i>Direct.</i> XIX. When fervent, self-conceited people +would carry down all by censoriousness and passion, +it is time for the pastors and the aged and riper sort +of christians openly to rebuke them, and appear +against them, and stand their ground, and not to +comply with the misguided sort to escape their censures. +Nothing hath more caused schisms in the +church (except the pride and ambition of the clergy) +than that the riper and more judicious sort of people, +together with the ministers themselves, have been +so loth to lie under the bitter censures of the unexperienced, +younger, hotter sort; and to avoid such +censures and keep in with them, they have followed +those whom they should have led, and have been +drawn quite beyond their own understandings. God +hath made wisdom to be the guide of the church, +and zeal to follow and diligently execute the commands +of wisdom. Let ignorant, well meaning +people censure you as bitterly as they please, yet +keep your ground, and be not so proud or weak as to +prefer their good esteem before their benefit, and before +the pleasing of God. Sin not against your knowledge +to escape the censure of the ignorant. If you +do, God will make those men your scourges whom +you so much overvalued: and they shall prove to +their spiritual fathers as cockered children (like Absalom) +do to their natural fathers, and perhaps be +the breaking of your hearts. But if the pastors and +the riper, experienced christians will stand their +ground, and stick together, and rebuke the exorbitancies +of the censorious younger ones, they will +maintain the credit of the gospel, and keep the truth, +and the church's peace, and the hotspurs will in time +either repent and be sober, or be shamed and disabled +to do much hurt.</p> + +<p><i>Direct.</i> XX. Take heed how you let loose your +zeal against the pastors of the church, lest you bring +their persons and next their office into contempt, and +so break the bonds of the church's unity and peace. +There is no more hope of maintaining the church's +unity and concord without the ministry, than of keeping +the strength or unity of the members without the +nerves. If these nerves be weak or labour of a convulsion +or other disease, it is curing and strengthening +them, and not the cutting them asunder, that +must prove to the welfare and safety of the body. +Meddle with the faults of the ministry only so far as +tendeth to a cure, of them or of the church, but not +to bring them into disgrace, and weaken their interest +in the people, and disable them from doing +good. Abhor that proud, rebellious spirit, that is +prone to set up itself against the officers of Christ, +and under pretence of greater wisdom or holiness, +to bring their guides into contempt; and is picking +quarrels with them behind their back, to make them +a scorn or odious to the hearers. Indeed a minister +of Satan that doth more harm in the church than +good, must be so detected as may best disable him +<span class="pagenum"><a name="Page_613" id="Page_613">{613}</a></span> +from doing harm. But he that doth more good than +hurt, must so be dissuaded from the hurt as not to be +disabled from the good. "My brethren, be not +many masters, (or teachers,) knowing that ye shall +receive the greater condemnation," James iii. 1.</p> + +<p><i>Direct.</i> XXI. Look more with an eye of charity on +what is good in others and their worship of God, +than with an eye of malice to carp at what appeareth +evil. Some men have such distempered eyes, that +they can see almost nothing but faultiness in any +thing of another party which they look at; envy and +faction make them carp at every word and every +gesture: and they make no conscience of aggravating +every failing, and making idolatry of every mistake +in worship, and making heresy or blasphemy of every +mistake in judgment, and making apostasy of every +fall; nay, perhaps the truth itself shall have no better +a representation. As Dr. H. More well noteth, +It would do much more good in the world, if all +parties were forwarder to find out and commend what +is good in the doctrine and worship of all that differ +from them. This would win them to hearken to reforming +advice, and would keep up the credit of the +common truths and duties of religion in the world, +when this envious snarling at all that others do, +doth tend to bring the world to atheism, and banish +all reverence of religion, together with christian +charity, from the earth.</p> + +<p><i>Direct.</i> XXII. Keep not strange to those from +whom you differ, but be acquainted with them, and +placidly hear what they have to say for themselves: +or else converse with them in christian love in all +those duties in which you are agreed, and this (if +you never talk of your differences) will do much to +reconcile you in all the rest.<span +class="fnanchor"><a name="Ref_171" id="Ref_171" href="#Foot_171">[171]</a></span> +It is the common way +of division, uncharitableness, yea, and cruelty at +last, to receive hard reports of those that differ from +us behind their backs, and to believe and aggravate +all, and proceed to detraction and contention at a +distance, and in the dark, and never be familiarly +acquainted with them at all. There is something in +the apprehension of places, and persons, and things, +by the eye-sight, which no reports are able to match: +and so there is that satisfaction about men by familiar +acquaintance, which we cannot attain by +hearsay from any, how judicious soever. All factions +commonly converse together, and seek no familiar +converse with others, but believe them to be any +thing that is naught, and then report them to be so, +before they ever knew the persons of whom they +speak. I am persuaded this is one of the greatest +feeders of enmity, uncharitableness, contention, and +slanders in the world. I speak it upon great observation +and experience, I have seldom heard any +man bitterly oppose the servants of Christ, but +either grossly wicked, or those that never had much +acquaintance with them; and I see commonly, how +bitter soever men were before, when once they converse +together, and grow acquainted, they are more +reconciled. The reason is, partly because they find +less evil and more good in one another than before +they did believe to be in them; and partly because +uncharitableness and malice, being an ugly monster, +is bolder at a distance, but ashamed of itself before +your face: and therefore the pens of the champions +of malice are usually more bitter than their tongues +when they speak to you face to face. Of all the +furious adversaries that have raged against me in +the latter part of my life, I remember not one enemy +that I have, or ever had, that was ever familiar or +acquainted with me; and I have myself heard ill +reports of many, which by personal acquaintance I +have found to be all false. Keep together, and +either silence your differences, or gently debate +them; yea, rather chide it out, then withdraw asunder. +Familiarity feedeth love and unity.</p> + +<p><i>Direct.</i> XXIII. Whenever you look at any corruption +in the church, look also at the contrary extreme, +and see and avoid the danger of one as well +as of the other. Be sure every error and church +corruption hath its extreme, and if you do not see +it, and the danger of it, you are the liker to run into +it. Look well on both sides if you would be safe.</p> + +<p><i>Direct.</i> XXIV. Worship God yourselves in the +purest manner, and under the most edifying ministry +that lawfully you can attain; but be not too forward +to condemn others that reach not to your measure, +or attain not so much happiness; and deny not personal +communion sometimes, with churches that are +more blemished, and less fit for communion. And +when you cannot join locally with them, let them +have the communion of your hearts, in faith and +charity, and prayer for each other. I fear not here +openly to tell the world, that if I were turned loose +to my own liberty, I would ordinarily worship God +in that manner that I thought most pure and agreeable +to his will and word; but I would sometimes go +to the churches of other christians, that were fit for +christian communion, if there were such about me; +sometimes to the independents, sometimes to the +moderate anabaptists, sometimes to such as had a +liturgy as faulty as that of the Greek or the Ethiopian +churches; to show by my practice, what communion +my heart hath with them all.</p> + +<p><i>Direct.</i> XXV. Take heed that you interest not religion +or the church in civil differences.<span +class="fnanchor"><a name="Ref_172" id="Ref_172" href="#Foot_172">[172]</a></span> +This error +hath divided and ruined many famous churches, and +most injuriously made the holy truth and worship +of God to be a reproach and infamy among selfish, +partial, carnal men. When princes and states fall +out among themselves, they will needs draw the +ministers to their sides, and then one side will certainly +condemn them, and call them all that self-interest +and malice can invent; and commonly when +the controversy is only in point of law or politics, it +is religion that bears the blame of all: and the differences +of lawyers and statesmen must be charged +upon divines, that the devil may be able to make +them useless, as to the good of all that party that is +against them, and may make religion itself be called +rebellion. And oh that God would maintain the +peace of kingdoms; and kings and subjects were all +lovers of peace, the rather because the differences +in states do cause so commonly divisions in the +church. It would make a man wonder (and a lover +of history to lament) to observe in the differences +between the pope and Henry the fourth, and other +emperors, how the historians are divided, one half +commending him that the other half condemneth; +and how the bishops and churches were one half for +the pope, and the other for the emperor; and one +half still accounted rebels or schismatics by the +other, though they were all of one religion. It is +more to ruin the church, than kingdoms, that Satan +laboureth so much to kindle wars, and breed civil +differences in the world; and therefore let him that +loveth the church's peace, be an obedient subject, +and an enemy of sedition, and a lover and defender +<span class="pagenum"><a name="Page_614" id="Page_614">{614}</a></span> +of the civil peace and government in the place that +God hath set him in: for this is pleasing unto God.</p> + +<p>I know there are some, that with too bloody and +calamitous success, have in most ages given other +kind of directions for the extirpation of error, heresy, +and schism, than I have here given:<span +class="fnanchor"><a name="Ref_173" id="Ref_173" href="#Foot_173">[173]</a></span> +but God hath +still caused the most wise, and holy, and charitable, +and experienced christians to bear their testimony +against them. And he hath ever caused their way +of cruelty to turn to their own shame: and though +(like treasons and robberies) it seem for the time +present to serve their turn, it is bitterness in the +end, and leaveth a stinking memorial of their names +and actions to posterity. And the treatises of reconcilers, +(such as our Halls, Ushers, Bergius, Burroughs, +and many other,) by the delectable savour +of unity and charity, are sweet and acceptable to +prudent and peaceable persons, though usually unsuccessful +with the violent that needed them.</p> + +<p>Besides the forecited witness of Sir Francis Bacon, +&c. I will here add one of the most ancient, and one +or two of this age, whom the contrary-minded do +mention with the greatest honour. Justin Martyr, +Dial. cum Tryph. doth at large give his judgment, +that a judaizing christian, who thinketh it best to be +circumcised and keep the law of Moses, be suffered +in his opinion and practice, and admitted to the +communion and privileges of the church, and loved +as one that may be saved in that way, so be it he do +not make it his business to persuade others to his +way, and teach it as necessary to salvation or communion; +for such he doth condemn.</p> + +<p>King James by the pen of Is. Casaubon telleth +Cardinal du Perron, that "His Majesty thinketh, that +for concord there is no nearer way, than diligently +to separate things necessary from the unnecessary, +and to bestow all our labour that we may agree in +the things necessary, and that in things unnecessary +there may be place given for christian liberty. The +king calleth these things simply necessary, which +either the word of God expressly commandeth to be +believed or done, or which the ancient church did +gather from the word of God by necessary consequence.——"</p> + +<p>Grotius Annot. in Matt. xiii. 41, is so full and +large upon it, that I must entreat the reader to peruse +his own words; where by arguments and authority +he vehemently rebuketh the spirit of fury, cruelty, +and uncharitableness, which under pretence of government, +discipline, and zeal, denieth that liberty +and forbearance, even to heretics and offenders, +(much more when to the faithful ministers of Christ,) +which human frailty hath made necessary, and Christ +hath commanded his servants to grant. Concluding, +<i>Ubi solitudinem fecerant, pacem appellabant</i> (as Tertul.). +<i>Et his omnibus obtendi solet studium divini nominis; +sed plerumque obtendi tantum. Nam Deus dedignatur +coacta servitia; nec placere illi potest quod vi humana +exprimitur. Reipsa solent qui id faciunt non nomini +divino, sed suis honoribus, suis commodis et tranquillitati +consulere; quod scit ille qui mentes introspicit. Atque +ita fit, ut lolium evellatur cum tritico, innocentes cum +nocentibus: immo ut triticum sæpe sumatur pro lolio: +non enim tam bene agitur cum rebus humanis, ut semper +meliora pluribus aut validioribus placeant: sed ut in +grege taurus, ita inter homines, qui viribus est editior, +imbecilliorem cædit: et iidem sæpe quæ pati se quærebantur, +mox in alios audent.—Lege cætera.</i></p> + +<p>Again, I entreat those that would escape the sin +of schism, to read seriously the foresaid Treatises of +peacemakers; especially Bishop Hall's "Peacemaker;" +Bishop Usher's "Sermon on Ephes. iv. 3;" +and Mr. Jeremy Burroughs' "Irenicum:" to +which I may add Mr. Stillingfleet's "Irenicum," for +the hot contenders about church government; +though I believe all the substance of church order +to be of divine institution: and Jac. Acontii "Stratag. +Satanæ."</p> + +<p>And it must be carefully noted, that one way by +which Satan tempteth men into church divisions, is +by an over-vehement zeal against dividers; and so +he would draw the rulers of the world, under pretence +of a zeal for unity and peace, to raise persecutions +against all that are guilty of any excess of +scrupulosity about church communion, or of any +principles or practices which a little swerve from +true catholicism: and so by the cruelty of their +penalties, silencing ministers, and vexing the people, +they much increase the divisions which they would +heal: for when Satan cannot do his work barefaced +and directly, he useth to be the forwardest in +seeming to do good, and to take part with Christ, +and truth, and godliness; and then his way is to +over-do: he will be over-orthodox, and over-godly, +and over-peaceable, that he hug the church and +truth to death, by his too hard embracements. As +in families and neighbourhoods, some cross words +must be passed over if we would have peace; and +he that for every provoking, unpeaceable word of +another, will raise a storm, shall be himself the most +unpeaceable: so is it in the church; he that cannot +bear with the weaknesses of the younger sort of +christians, who are too much inclined by their zeal +against sin, to dividing ways, but will presently let +fly at them as schismatics, and make them odious, +and excommunicate or punish them according to his +wrath, shall increase the zeal and the number of +dividers, and prove himself the greatest divider.</p> + +<p>And by this violence and destroying zeal of orthodox +rulers, against the real faults and infirmities +of some separating, well meaning men, a far greater +number of heterodox rulers are encouraged to persecute +the most learned, sober, and peaceable ministers, +and the most godly and faithful of their subjects, +who dare not conform to all their unrighteous +edicts, and ecclesiastical laws, in things forbidden +by the law of Christ: and all this is done upon +pretence of promoting unity and peace, and suppressing +heresy and schism. And so persecution +becometh the devil's engine to keep out the gospel +and godliness from the infidel world, and to keep +them under in the christian world.</p> + +<p><i>Sed tamen sive illud (Origenis de Redemptione futura +diabolorum) error est, ut ego sentio; sive hæresis +ut putatur, non solum reprimi non potuit multis animadversionibus +sacerdotum, sed nequaquam tam late se +potuisset effundere, nisi contentione crevisset</i>: inquit +Posthumianus in Sulp. Severi Dialog. i.</p> + +<p><i>Sed non fuit animus ibi consistere, ubi recens fraternæ +cladis fervebat invidia. Nam etsi fortasse +videantur parere episcopis debuisse, non ob hanc tamen +causam multitudinem tantam sub Christi confessione +viventem, præsertim ab episcopis oportuisset affligi.</i> +Id. ibid. speaking of the bishops provoking the +secular power to afflict the monks of Alexandria for +defending Origen.</p> + +<p>When the emperor Constantius would by violence +force the orthodox to hold communion with the +Arians, he did but make the breach the wider. Read +Lucifer Calaritanus <i>de non conveniendo cum hæreticis</i> +(in Biblioth. Patr. tom. ix. p. 1045, &c.). The emperor +saith, that the orthodox were enemies to peace, +and unity, and brotherly love, and that he was resolved +to have unity and peace in his dominions: +<span class="pagenum"><a name="Page_615" id="Page_615">{615}</a></span> +therefore he imprisoned the orthodox and banished +them. <i>Propterea odis nos, quia concilium vestrum malignantium +execremur; propterea in exilio sumus; +propterea in carcere necamur; propterea nobis solis +prohibetur conspectus; idcirco reclusi in tenebras custodimur +ingenti custodia: hujus rei causa nullus ad nos +visendos admittitur hominum; quia videlicet noluerimus +vobiscum impiis sacrilegis ullam scelerum vestrorum +habere societatem.</i> Ibid. p. 1050. Which stirred up this +bishop in particular to go too far from free communion +even with the penitent Arians, and heap up +more scriptures against that communion which the +emperor commanded, than any had done before. +<i>Nobis dicebas, Pacem volo fieri; et in corde tuo manens +adversarius religionis nostræ, cogitabat per te facere +nos idololatras, &c.</i> p. 1051. <i>Consilia vestra contra +suam prolata ecclesiam reprobat Deus: nec enim potest +odire populum suum, hæreditatem suam, et amare vos +filios pestilentiæ, vos persecutores servorum suorum: +dixisti, Facite pacem cum episcopis sectæ meæ Arrianis, +et estote in unum; et dicit Dei Spiritus, vias impiorum +noli exequi, neque æmuleris viam iniquorum. &c.——Dulce +quibusdam videtur, quo tibi regi in amicitias +jungantur suscipiendo hæresin tuam: sed amarius felle +sensuri cum tecum in perpetuum cœperint in perpetua +gehenna sentire, qui tecum esse deligerunt, tunc dicturi, +Væ nobis, qui Constantium Imperatorem Deo præposuerimus.</i> +Abundance more he writeth to prove +that the emperor being a heretic, they must have no +communion with him or his bishops. And when +the emperor complained hereupon, that they wronged +and dishonoured him whom they should honour, the +said Lucifer wrote his next book, <i>de non parcendo in +Deum delinquentibus</i>; which beginneth, <i>Superatum +te, Imperator, a Dei servis ex omni cum conspexisses +parte, dixisti passum te ac pati a nobis contra monita +sacrarum Scripturarum contumeliam: dicis nos insolentes +extitisse, circa te quem honorari decuerit. Si +quisquam Dei cultorum pepercit apostatis, sint vera quæ +dicis de nobis</i>; and so he heapeth up as many texts +for rough dealing with offending kings; I give this +one instance to show the fruits of violence, as pretended +for peace and unity.</p> + +<p>Of the persecutions of the faithful in most ages, +even by professed christians themselves, and God's +disowning that spirit of cruelty by his special providences, +all church history maketh mention: and +how the names of such persecuting hypocrites have +stunk in the nostrils of all sober men when their +tragedy was fully acted and understood. Especially +the poor churches called Waldenses, Picards, and +Albigenses, have felt the grievousest effects of this +tyranny, and yet have the testimony of the best and +wisest men, to have been the purest and the nearest +to the apostolic simplicity in all the world; and the +memory of their enemies and persecutors is an abhorrence +to the sons of charity and peace. Read +Lasitius and Commenius of their discipline, and +Bishop Usher de Eccles. succes. et statu. I will recite +one notable passage mentioned by Thuanus and +Commenius, the one Hist. lib. xxxvi. the other de +bono Unit. et Ord. Discipl. p. 59. Maximilian, that +good and moderate emperor, being one day in the +coach with Joh. Crato only, (his chief physician and +a learned protestant), lamenting the divisions of christians, +asked Crato, which sort he thought came +nearest to the apostolic simplicity: he answered, He +thought that honour belonged to the brethren called +Picards. The emperor said, He thought so too: +which Crato acquainting them with, encouraged +them to dedicate to him a book of part of their devotions; +for the year before God had thus marvellously +saved him from having a hand in their blood. +Joachimus a Nova Domo, chancellor of Bohemia, +went to Vienna, and gave the emperor no rest, till +he had procured him to subscribe a mandate for +the reviving of a former persecuting mandate against +them: having got his commission, and passing just +out of the gates of Vienna, as he was upon the bridge +over the Danubius, the bridge brake under him, and +he and all his retinue fell into that great and terrible +water; and all were drowned except six horsemen, +and one young nobleman, who, seeing his lord in +the waves, catched hold of his gold chain, and held +him till some fishermen came in boats, but found +him dead, and his box with the commission sunk +past recovery. This nobleman who survived, was +sensible of God's judgment, and turned to the brethren +in religion, and the mandate was no further +prosecuted. (Such another story Bishop Usher was +wont to tell how Ireland was saved from persecution +in Queen Mary's days.)</p> + +<p>But it is the most heinous cruelty, when, as in +Daniel's case, there are laws of impiety or iniquity, +made of purpose to entrap the innocent, by them +that confess, We shall find no fault against this +Daniel, except it be concerning the law of his God: +and then men must be taken in these spiders' webs, +and accused as schismatical, or what the contrivers +please. And especially when it is real holiness +which is hated, and order, unity, concord, peace, or +obedience to our pastors, is made the pretence, for +the malicious oppression of it. Gildas and Salvian +have told church governors of this at large: and +many of the persecuted protestants have more largely +told the Roman clergy of it.</p> + +<p>It is a smart complaint of him that wrote the Epist. +de malus Doctoribus, ascribed to Pope Sixtus III. +<i>Hujus doctrinæ causa (pro sanctitate scilicet) paucos +amicos conquirunt, et plures inimicos, necesse est enim +eos qui peccatorum vitia condemnant, tantos habere contrarios, +quantos exercere vitia delectat: inde est etiam +quod iniquis et impiis factionibus opprimuntur: quod +criminibus falsis appetuntur, quod hæresis etiam perfunduntur +infamia: quod hic omnis inimicorum suorum +sermo ab ipsorum sumit obtrectatione materiam. Sed +quid mirum ut flagitiosis hæresis videatur doctrina justitiæ? +Quibus tamen hæresis? Ipsorum secretum +patet tantum inimicis, cum si fides dictis inesset, amici +illud potius scire potuissent, &c.</i></p> + +<p>The cause is, saith Prosper de vit. Contempl. lib. i. +cap. 20. et ex eo Hilitgarius Camarac. lib. v. cap. 19. +<i>Sed nos præsentibus delectati, dum in hac vita commoda +nostra et honores inquirimus, non ut meliores sed ut +ditiores, non ut sanctiores, sed ut honoratiores simus, +cæteris festinamus. Nec gregem Domini qui nobis pascendus, +tuendusque commissus est, sed nostras voluntates, +dominationem, divitias, et cætera blandimenta carnaliter +cogitamus. Pastores dici volumus, nec tamen +esse contendimus. Officii non vitamus laborem, appetimus +dignitatem; immundorum spirituum feras a grege +dilacerando non pellimus; et quod eis remanserat, ipsi +consumimus: quando peccantes divites vel potentes non +solum non arguimus, sed etiam veneramur; ne nobis aut +munera solita offensi non dirigant, aut obsequia desiderata +subducant: ac sic muneribus eorum et obsequiis +capti, immo per hæc illis addicti, loqui eis de peccato +suo aut de futuro judicio formidamus; ad hoc tantum +potentes effecti, ut nobis in subjectos dominationem tyrannicam +vindicemus; non ut afflictos contra violentiam +potentum qui in eos ferarum more sæviunt, defendamus. +Inde est quod tam a potentibus hujus mundi, +quam a nobis, quod pejus est, nonnulli graviter fatigati +deperiunt, quos se de manu nostra Dominus requisiturum +terribiliter comminatur</i>——</p> + +<p>Sulp. Severus also toucheth the sore when he +saith, Hist. lib. ii. <i>Certatim gloriosa in certamina ruebatur, +multoque avidius tum martyria gloriosis mortibus</i> +<span class="pagenum"><a name="Page_616" id="Page_616">{616}</a></span> +<i>quærebantur, quam nunc episcopatus pravis ambitionibus +appetuntur.</i></p> + +<p>But when he saith, ibid. after Constantine's delivery +of the church, <i>Neque ulterius persecutionem +fore credimus, nisi eam quam sub fine jam sæculi antichristus +exercebit</i>, either he was grossly mistaken, +or else those are the instruments of antichrist that +are not thought so.</p> + +<p>It is a most notable instance to our purpose which +Severus ends his history with, of the mischievous +zeal of orthodox Ithacius and Idacius against Priscillian +and his gnostics; and worthy of the study of +the prelates of the church: <i>Idacius sine modo et +ultra quam oportuit Istantium sociosque ejus lacessens, +facem nascenti incendio subdidit: ut exasperaverit malos +potius quam compresserit</i>. In sum, they got the magistrate +to interpose and banish the gnostics, who +quickly learned, by bribing court officers, to turn +the emperor against the orthodox for themselves; +till the zeal of Idacius and Ithacius grew so hot as +to accuse even the best men, yea, St. Martin himself, +of favouring the gnostics: and at last got another +tyrannical emperor to put Priscillian and many other +gnostics to death, though they withdrew from the +accusation, as tending to their own confusion. And +Severus saith, <i>Certe Ithacium nihil pensi, nihil sancti +habuisse definio: fuit enim audax, loquax, impudens, +sumptuosus, veneri et gulæ plurimum impertiens. Hic +stultitiæ eo usque processerat, ut omnes etiam sanctos +viros, quibus aut studium inerat iectionis, aut propositum +erat certare jejuniis, tanquam Priscilliani socios et +discipulos, in crimen arcesseret. Ausus etiam miser est, +Martino episcopo, viro plane apostolis conferendo, palam +objectare hæresis infamiam:——quia non desinebat +increpare Ithacium, ut ab accusatione desisteret.</i> And +when the leaders were put to death, the heresy increased +more, and honoured Priscillian as a martyr, +and reproached the orthodox as wicked persecutors: +and the end was, that the church was filled by it +with divisions and manifold mischiefs, and all the +most godly made the common scorn. <i>Inter hæc +plebs Dei et optimus quisque, probro atque ludibrio habebatur.</i> +They are the last words of Severus's History; +and changing the names are calculated for +another meridian, and for later years.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_136" id="Foot_136" href="#Ref_136">[136]</a> +Of this subject I have written already, 1. My "Universal +Concord." 2. My "Catholic Unity." 3. Of the "True +Catholic Church." 4. My "Christian Concord."</p> + +<p class="nodent"><a name="Foot_137" id="Foot_137" href="#Ref_137">[137]</a> +Read over Sir Francis Bacon's third Essay; and Hales +of Schism.</p> + +<p class="nodent"><a name="Foot_138" id="Foot_138" href="#Ref_138">[138]</a> +In veste Christi varietas sit; scissura non sit. They be +two things, unity and uniformity. Lord Bacon, Essay iii.</p> + +<p class="nodent"><a name="Foot_139" id="Foot_139" href="#Ref_139">[139]</a> +1 Thess. v. 12, 13.</p> + +<p class="nodent"><a name="Foot_140" id="Foot_140" href="#Ref_140">[140]</a> +Gal. iii. 20; iv. 5, 6; Eph. iv. 5; 1 Cor. xii. 12, 13; +1 Pet. i. 16; Eph. iv. 11-13; ii. 20, 21, 19; 1 John iii. 11, +14, 23; Psal. cxxii. 2; 1 Pet. ii. 1, 2; John iii. 6; Heb. x. +25; 1 Cor. x. 16, 17; Rom. xii. 1; Eph. ii. 10, 11.</p> + +<p class="nodent"><a name="Foot_141" id="Foot_141" href="#Ref_141">[141]</a> +1 John ii. 12-14; Heb. v. 11-13; Matt. xvii. 2; xiii. +31; Rom. xiv. 1, 2, 21; xv. 1; 1 Cor. viii. 7, 10, 12; ix. 22; +Acts xx. 35; Luke i. 6; Phil. ii. 15; Gal. ii. 9, 11, 13, 14; +1 Thess. v. 4; 1 Cor. iii. 1, 4, 5; Eph. iv. 11, 12,13; Rom. +xiv.; xv.; Col. ii. 18, 22; Phil. ii. 20, 21; 1 Cor. xii. 22, +24; 1 Sam. ii. 30; Matt. xxiii. 11; Luke xxii. 26; Matt. +xx. 23; Luke xx. 30; Matt. xix. 30; xx. 16.</p> + +<p class="nodent"><a name="Foot_142" id="Foot_142" href="#Ref_142">[142]</a> +The true placing the bonds of unity importeth exceedingly. +Which will be done if the points fundamental, and of +substance in religion, were truly discerned and distinguished +from points not merely of faith, but of opinion, order, or good +intention. This is a thing that may seem to many a matter +trivial, and done already; but if it were done less partially +it would be embraced more generally. L. Bacon, Essay iii.</p> + +<p class="nodent"><a name="Foot_143" id="Foot_143" href="#Ref_143">[143]</a> +James iii. 13-17.</p> + +<p class="nodent"><a name="Foot_144" id="Foot_144" href="#Ref_144">[144]</a> +1 Pet. ii. 5, 7, 9. Leg. Grotium de Imp. p. 230, 231.</p> + +<p class="nodent"><a name="Foot_145" id="Foot_145" href="#Ref_145">[145]</a> +Leg. Grotium de Imp. p. 223, 226.</p> + +<p class="nodent"><a name="Foot_146" id="Foot_146" href="#Ref_146">[146]</a> +But not denying her to be a church, unless she cast off +some essential part; but so disowning her as in 2 Thess. iii.</p> + +<p class="nodent"><a name="Foot_147" id="Foot_147" href="#Ref_147">[147]</a> +Where any church retaining the purity of doctrine doth +require the owning of and conforming to any unlawful or +suspected practice, men may lawfully deny conformity to +and communion with that church in such things, without incurring +the guilt of schism. Mr. Stillingfleet. Iren. p. 117.</p> + +<p class="nodent"><a name="Foot_148" id="Foot_148" href="#Ref_148">[148]</a> +1 Sam. xv. 22; Prov. xv. 8.</p> + +<p class="nodent"><a name="Foot_149" id="Foot_149" href="#Ref_149">[149]</a> +2 John x. 11; 2 Tim. iii. 5; Rom. xvi. 17; 1 Cor. v. 11.</p> + +<p class="nodent"><a name="Foot_150" id="Foot_150" href="#Ref_150">[150]</a> +Matt. xiii. 41, 30; Jer. xv. 19; 1 Cor. xii. 23, 24.</p> + +<p class="nodent"><a name="Foot_151" id="Foot_151" href="#Ref_151">[151]</a> +See Rom. xiv. throughout; Rom. xv. 12, 5-7; Eph. +iv. 4-7; 1 Pet. iii. 6; 1 Cor. xii. throughout; Phil. iii. 15, +16; Acts ii. 1, 46; iv. 32; Rom. xii. 4, 5; Psal. cxxxiii; +1 Cor. viii; 1 Tim. i. 4; James iii.</p> + +<p class="nodent"><a name="Foot_152" id="Foot_152" href="#Ref_152">[152]</a> +Peace containeth infinite blessings: it strengtheneth +faith: it kindleth charity. The outward peace of the church +distilleth into peace of conscience: and it turneth the writing +and reading of controversies into treatises of mortification +and devotion. Against procuring unity by sanguinary +persecutions, see Lord Bacon, Essay iii. Surely there +is no better way to stop the rising of new sects and schisms, +than to reform abuses, to compound the smaller differences, +to proceed mildly, and not with sanguinary persecutions, and +rather to take off the principal authors by winning and advancing +them, than to enrage them by violence and bitterness. +Lord Bacon in his Essay lviii. <i>Ira hominis non implet +justitiam Dei.</i> And it was a notable observation of a wise +father, that those which held and persuaded pressure of consciences, +were commonly interested therein themselves for +their own ends. Id. Essay iii. p. 19.</p> + +<p class="nodent"><a name="Foot_153" id="Foot_153" href="#Ref_153">[153]</a> +Concil. Tolet. 4. c. 16. 28. q. 1. Ca. Judæi qui—allow +separation from a Jewish husband, if after admonition he +will not be a christian: and so doth Acosta and his Concil. +Limens. l. 6. c. 21, and other Jesuits, and allow the marrying +of another: and sure the conjugal bond is faster than +that of a pastor and his flock: may not a man then change +his pastor when his soul is in apparent hazard?</p> + +<p class="nodent"><a name="Foot_154" id="Foot_154" href="#Ref_154">[154]</a> +Eph. iv. 16; 1 Tim. i. 4; Rom. xv. 19; Acts ix. 31.</p> + +<p class="nodent"><a name="Foot_155" id="Foot_155" href="#Ref_155">[155]</a> +Rom. xiv. 17; 1 Tim. i. 4.</p> + +<p class="nodent"><a name="Foot_156" id="Foot_156" href="#Ref_156">[156]</a> +Rom. viii. 16; ix. 26; 1 John v. 2.</p> + +<p class="nodent"><a name="Foot_157" id="Foot_157" href="#Ref_157">[157]</a> +Quicquid ad multitudinem vergit, antipathiam continet; +et quanto magis multitudo augetur, tanto et antipathia: quicquid +vero ad unitatem tendit, sympathiam habet; et quanti +magis ad unitatem accedit, tanto pariori sympathia augetur. +Paul Scaliger, Epist. Cath. lib. iii. p. 176.</p> + +<p class="nodent"><a name="Foot_158" id="Foot_158" href="#Ref_158">[158]</a> +Eph. xiv. 13-16.</p> + +<p class="nodent"><a name="Foot_159" id="Foot_159" href="#Ref_159">[159]</a> +Phil. i. 9; 1 Thess. iv. 9; Col. ii. 2; 1 Thess. iii. 12; +Phil. ii. 12; Lev. xviii. 9; 1 Pet. i. 22; 1 Thess. v. 3; Rom. +xii. 9, 10; 2 Tim. i. 7; Heb. x. 24; 1 Cor. xii. 31; Gal. v. +6, 13.</p> + +<p class="nodent"><a name="Foot_160" id="Foot_160" href="#Ref_160">[160]</a> +1 John iv. 7, 8; John xiii. 35; James iii. 15; 1 John iv. +16; Gal. v. 19-22; 2 Cor. xiii. 11; 1 Tim. vi. 11; Gal. v. +14; 1 Cor. xiii; Eph. iv. 2, 15, 16; Col. i. 4.</p> + +<p class="nodent"><a name="Foot_161" id="Foot_161" href="#Ref_161">[161]</a> +See Mr. Stillingfleet, Iren. p. 119, 120. Bilson for christian +subjection, p. 525.</p> + +<p class="nodent"><a name="Foot_162" id="Foot_162" href="#Ref_162">[162]</a> +Dr. H. More saith, Myst. Redempt. p. 495. l. 10. c. 2. +There is scarce any church in christendom at this day that +doth not obtrude, not only falsehood, but such falsehoods that +will appear to any free spirit pure contradictions and impossibilities; +and that with the same gravity, authority, and importunity, +that they do the holy oracles of God. Now the +consequents of this must needs be sad; For what knowing +and conscientious man, but will be driven off, if he cannot +assert the truth, without open asserting of a gross lie? Id. p. +526. And as for opinions, though some may be better than +other some, yet none should exclude from the fullest enjoyments +of either private or public rights; supposing there be +no venom of the persecutive spirit mingled with them; but +every one that professeth the faith of Christ, and believeth +the Scriptures in the historical sense, &c. See Hales of +Schism, p. 8.</p> + +<p class="nodent"><a name="Foot_163" id="Foot_163" href="#Ref_163">[163]</a> +In ecclesiis plus certaminum gignunt verba hominum +quam Dei; magisque pugnatur fere de Apolline, Petro, et +Paulo, quam de Christo: retine divina: relinque humana. +Bucholcer.</p> + +<p class="nodent"><a name="Foot_164" id="Foot_164" href="#Ref_164">[164]</a> +Poetæ nunquam perturbarunt respublicas: oratores non +raro. Bucholtz.</p> + +<p class="nodent"><a name="Foot_165" id="Foot_165" href="#Ref_165">[165]</a> +Acosta, l. vi. c. 23. p. 579. Nothing so much hurteth this +church as a rabble of hirelings and self-seekers: for what +can natural men, that scarce have the Spirit, do in the cause +of God? A few in number that are excellent in virtue, will +more promote the work of God.—But they that come hither +being humble, and lovers of souls, taking Christ for their +pattern, and bearing in their bodies his cross and death, shall +most certainly find heavenly treasures, and inestimable delights. +But when will this be? When men cease to be men, +and to savour the things of men; and to seek and gape after +the things of men. With men this is utterly impossible; but +with God all things are possible: Because this is hard in the +eyes of this people, shall it therefore be hard in my eyes, saith +the Lord? Zech. viii. 6. pag. 580. I may say to some ministers +that cry out of the schismatical disobedience of the people, as +Acosta doth to those that cried out of the Indians' dulness +and wickedness. It is long of the teachers. Deal with them +in all possible love and tenderness, away with covetousness, +lordliness, and cruelty; give them the example of an upright +life, open to them the way of truth, and teach them according +to their capacity, and diligently hold on in this way, whoever +thou art that art a minister of the gospel, and (saith he) +as ever I hope to enjoy thee, O Lord Jesu Christ, I am persuaded +the harvest will he plentiful and joyful. Lib. iv. p. +433, et passim. But (saith he) we quickly cease our labours, +and must presently have hasty and plenteous fruit. But the +kingdom of God is not such: verily, it is not such, but, as +Christ hath told us, like seed cast into the earth, which groweth +up by degrees we know not how, p. 433, 434. Jerom's +case is many another's: Concivit odia perditorum: oderunt +eum hæretici, quia eos impugnare non desinit: oderunt clerici, +quia vitam eorum insectatur et crimina. Sed plane eum +boni omnes admirantur et diligunt. Posthumianus in Sulp. +Severi Dialog. 1. And Dial. 2. Martinus in medio cœtu +et conversatione populorum, inter clericos dissidentes, inter +episcopos sævientes, cum fere quotidianis scandalis hinc +atque inde premeretur, inexpugnabili tamen adversus omnia +virtute fundatus stetit.—Nec tamen huic crimini miscebo +populares, soli illum clerici, soli nesciunt sacerdotes, nec +immerito: nosse illum invidi noluerunt: quia si virtutes +illius nossent, suorum vitia cognovissent.</p> + +<p class="nodent"><a name="Foot_166" id="Foot_166" href="#Ref_166">[166]</a> +How the Jesuits have hereby distracted the church, +read Mariana, et Archiepisc. Pragensis Censur. de Bull. +Jesuit. et Dan. Hospital. ad Reges, &c. Aug. Ardinghelli +Paradoxa Jesuitica. Galindus, Giraldus, &c. Arcana Jesuit.</p> + +<p class="nodent"><a name="Foot_167" id="Foot_167" href="#Ref_167">[167]</a> +That God above that knoweth the heart, doth discern +that frail men in some of their contradictions intend the +same thing, and accepteth both. L. Verul. Essay iii. p. 15.</p> + +<p class="nodent"><a name="Foot_168" id="Foot_168" href="#Ref_168">[168]</a> +Saith Cleanthes (in Laert.) The Peripateticks are like +letters that sound well, but hear not themselves.</p> + +<p class="nodent"><a name="Foot_169" id="Foot_169" href="#Ref_169">[169]</a> +Yet I excuse not impiety or insufficiency in ministers. +It was one of Solon's laws, Qui nequitia ac flagitiis insignis +est, tribunali, publicisque suggestis arcendus est. And Gildas +saith to the ungodly pastors of Britain, Apparet ergo eum +qui vos sacerdotes sciens ex corde dicit, non esse eximium +christianum.—Quomodo vos aliquid solvetis, ut sit solutum in +cœlis, a cœlo ob scelera adempti? et immanium peccatorum +funibus compediti? Qua ratione aliquid in terra ligabitis, +quod supra mundum etiam ligetur, propter vosmet ipsos qui +ita ligati iniquitatibus in hoc mundo tenemini, ut in cœlos +nunquam ascendatis, sed in infausta tartari ergastula, non +conversi in hac vita ad dominum, decidatis, Fol. ult. O inimici +Dei, et non sacerdotes! O licitatores malorum, et non +pontifices! Traditores, et non sanctorum apostolorum successores; +impugnatores, et non Christi ministri.—p. 571. +Impres. Basil.</p> + +<p class="nodent"><a name="Foot_170" id="Foot_170" href="#Ref_170">[170]</a> +Pii hominis est facere quod potest, etiamsi non faciat +hoc quod est eligibilius. Bucholtz.</p> + +<p class="nodent"><a name="Foot_171" id="Foot_171" href="#Ref_171">[171]</a> +Prince Frederick of Monpelgard being instructed into a +distaste of the reformed protestants, when he had been at +Geneva and Helvetia, was wont to say, Genevæ et in Helvetia +vidi multa de quibus nihil, pauca eorum de quibus sæpe +audivi: ut Tossanus ad Pezelium referente Sculteto in +Curric. p. 26.</p> + +<p class="nodent"><a name="Foot_172" id="Foot_172" href="#Ref_172">[172]</a> +Since the writing of this, I have published a book called +"The cure of Church Divisions," and a "Defence of it:" +which handle these things more fully.</p> + +<p class="nodent"><a name="Foot_173" id="Foot_173" href="#Ref_173">[173]</a> +Beda Hist. Eccles. lib. i. c. 26. Didicerat enim (Rex +Edilburth) et a doctoribus, auctoribusque suæ salutis, servitium, +Christi voluntarium, non coactitium debere esse.</p> + +</div> + +<hr /> + +<h2>CHAPTER IX.<br /><br /> + +<span class="small">HOW TO BEHAVE OURSELVES IN THE PUBLIC ASSEMBLIES, AND THE WORSHIP +THERE PERFORMED, AND AFTER THEM.</span></h2> + +<p class="nodent"><span class="smcap">I have</span> +purposely given such particular directions in +part ii. on this subject, and written so many books +about it,<span +class="fnanchor"><a name="Ref_174" id="Ref_174" href="#Foot_174">[174]</a></span> +and said so much also in the Cases of Conscience, +that I shall here only cast in a few common +directions, lest the reader think I make a balk.</p> + +<p><i>Direct.</i> I. Let your preparations in secret and in +your family on the beginning of the Lord's days, be +such as conduce to fit you for the public worship.<span +class="fnanchor"><a name="Ref_175" id="Ref_175" href="#Foot_175">[175]</a></span> +Run not to church as ungodly people do, with a carnal +heart, that never sought God before you went, +nor considered what you go about; as if all your religion +were to make up the number of the auditors; +and you thought God must not be worshipped and +obeyed at home, but only in the church. God may +in mercy meet with an unprepared heart, and open +his eyes and heart, and save him; but he hath made +no promise of it to any such. He that goeth to worship +that God at church, whom he forgetteth and +despiseth in his heart and house, may expect to be +despised by him. O consider what it is for a sinner +that must shortly die, to go with the servants of God +to worship him; to pray for his salvation, and to +hear what God hath to say to him by his minister, +for the life of his immortal soul!</p> + +<p><i>Direct.</i> II. Enter not into the holy assembly either +superstitiously or unreverently. Not as if the bending +of the knee, and mumbling over a few words +with a careless, ignorant mind, and spending an hour +there as carelessly, would save your souls: nor yet +as if the relation which the worship, the worshippers, +and the dedicated place have unto God, deserved +not a special honour and regard. Though God +be ever with us, every where; yet every time, and +place, and person, and business is not equally related +to God. And holiness is no unfit attribution, for that +company or that place, which is related to God, +though but by the lawful separation and dedication +of man. To be uncovered in those countries where +uncovering signifieth reverence, is very well becoming +a reverent soul; except when the danger of +cold forbids it. It is an unhappy effect of our contentions, +that many that seem most reverent and +holy, in their high regard of holy things, do yet +carry themselves with more unreverent deportment, +than those that themselves account profane. God +is the God of soul and body, and must be worshipped +by both; and while they are united, the actions +of one are helpful to the other, as well as due and +decent.</p> + +<p><i>Direct.</i> III. If you can, come at the beginning, +that you may show your attendance upon God, and +your esteem of all his worship. Especially in our +assemblies, where so great a part of the duty, (as +confession, praises, reading the Scriptures,) are all +at the beginning. And it is meet that you thereby +show that you prefer public worship before private, +and that needless businesses keep you not away.</p> + +<p><i>Direct.</i> IV. If you are free, and can do it lawfully, +choose the most able, holy teacher that you can +have, and be not indifferent whom you hear. For +oh how great is the difference; and how bad are +our hearts; and how great our necessity of the clearest +doctrine, and the liveliest helps! Nor be you +indifferent what manner of people you join with, +nor what manner of worship is there performed; +but in all choose the best when you are free. But +where you are not free, or can have no better, refuse +not to make use of weaker teachers, or to communicate +with faulty congregations in a defective, faulty +manner of worship, sobeit you are not compelled to +sin. And think not that all the faults of the prayers, +or communicants, are imputed to all that join with +them in that worship. For then we should join with +none in all the world.</p> + +<p><i>Direct.</i> V. When the minister is weak, be the +more watchful against prejudice and sluggishness +of heart, lest you lose all. Mark that word of God +which he readeth to you, and reverence, and love, +and lay up that. It was the law, read and meditated +on, which David saith the godly do delight in.<span +class="fnanchor"><a name="Ref_176" id="Ref_176" href="#Foot_176">[176]</a></span> +The sacred Scriptures are not so obscure and useless +as the papists do pretend, but convert the soul, and +are able to make us wise unto salvation. Christ +went ordinarily to the synagogues, where even bad +men did read Moses and the prophets every sabbath +day. There are thousands that cannot read themselves, +who must come to the assembly to hear that +word read, which they cannot read or hear at home. +<span class="pagenum"><a name="Page_617" id="Page_617">{617}</a></span> +Every sentence of Scripture hath a divine excellency, +and therefore had we nothing but the reading of it, +and that by a bad man, a holy soul may profit by it.</p> + +<p><i>Direct.</i> VI. Mind not so much the case of others +present as yourselves; and think not so much how +bad such and such a one is, and unworthy to be +there, as how bad you are yourselves, and unworthy +of communion with the people of the Lord, and what +a mercy it is that you have admittance, and are not +cast out from those holy opportunities.</p> + +<p><i>Direct.</i> VII. Take heed of a peevish, quarrelsome +humour, that disposeth you to carp at all that is said +and done, and to find fault with every mode and circumstance, +and to affect a causeless singularity, as +thinking that your own ways, and words, and orders, +are far more excellent than other men's: think ill of +nothing out of a quarrelsome disposition, but only +as evidence constraineth you to dissent. And then +remember that we are all imperfect, and faulty men +must needs perform a faulty worship, if any, for it +cannot be better than the agent.</p> + +<p><i>Direct.</i> VIII. When you meet with a word in a +sermon or prayer, which you do not like, let it not +stop you, and hinder your fervent and peaceable proceeding +in the rest; as if you must not join in that +which is good, if there be any faulty mixture in it. +But go on in that which you approve, and thank +God that pardoneth the infirmities of others as well +as your own.</p> + +<p><i>Direct.</i> IX. Conform yourselves to all the lawful +gestures and customs of the church with which you +join. You come not hither proudly to show the congregation, +that you are wiser in the circumstances +of worship than they, nor needlessly to differ from +them, much less to harden men into a scorn of strictness, +by seeing you place religion in singularities +in lawful and indifferent things. But you come to +exercise love, peace, and concord, and with one mind +and mouth to glorify God. Stand when the church +standeth; sit when the church sitteth; kneel when +the church kneeleth, in cases where God doth not +forbid it.</p> + +<p><i>Direct.</i> X. Take heed of a customary, formal, +senseless heart, that tolerateth itself from day to day, +to do holy things in a common manner, and with a +common, dull, and careless mind: for that is to profane +them. Call in your thoughts when they attempt +to wander; stir up your hearts when you feel them +dull. Remember what you are about, and with +whom it is that you have to do, and that you tread +on the dust of them who had such opportunities before +you which are now all gone, and so will yours. +You hear and pray for more than your lives; therefore +do it not as in jest or as asleep.</p> + +<p><i>Direct.</i> XI. Do all in faith and hope. Believe +what you may get of God in prayer, and by an obedient +hearing of his word. Would you not go cheerfully +to the king, if he had promised you to grant +whatever you ask? Hath not God promised you +more than kings can give you? Oh it is an unbelieving +and a despairing heart, that turneth all into +dead formality! Did you but hope that God would +do all that for you which he hath told you he will +do, and that you might get more by prayer than by +your trades, or projects, or all your friends, you +would go to God with more earnestness and more +delight.</p> + +<p><i>Direct.</i> XII. Apply all the word of God to yourselves +according to its usefulness. Ask as you go, +How doth this concern me? this reproof, this mark, +this counsel, this comfort, this exhortation, this direction? +Remember as much as you can, but especially +the most practical, useful parts. Get it home +so deep upon your hearts, that it may not easily slide +away. Root it by close application as you go, that +affection may constrain you to remember it.</p> + +<p><i>Direct.</i> XIII. Above all, resolve to obey what +God shall make known to be his will; take heed +lest any wilful sin should escape the power of the +word; and should ordinarily go away with you as it +came. Careless hearing and careless living tend +most dangerously to a hardened heart and a forsaken +state. If you regard iniquity in your heart, +God will not hear your prayers. The sacrifice of +the wicked is abominable to him. The foolish shall +not stand in his sight, he hateth all the workers of +iniquity.<span +class="fnanchor"><a name="Ref_177" id="Ref_177" href="#Foot_177">[177]</a></span> +He that turneth away his ear from hearing +(that is, obeying) the law, even his prayer is +abominable. To the wicked saith God, What hast +thou to do to take my covenant into thy mouth, seeing +thou hatest instruction, and hast cast my words +behind thee? Obedience is better than sacrifice. +He that nameth the name of Christ must depart from +iniquity, or else God will not find his mark upon +him, nor take him to be one of his. Christ's sheep +know his voice and follow him, and to them he will +give eternal life. But if you had preached or done +miracles in his name, he will say to you, "Depart +from me, I know you not," if ye be workers of iniquity. +Look therefore to your foot (to your heart +and life) when you go to the house of God, and be +more ready to hear (his law that must govern you, +that you may know his will and do it) than to offer +the sacrifice of fools, (that is, disobedient sinners,) +that think by sacrifices and outside worship to get +pardon for an unholy life, and to reconcile God to +them in their sins, not knowing that thus they add +sin to sin.<span +class="fnanchor"><a name="Ref_178" id="Ref_178" href="#Foot_178">[178]</a></span> +If you seek God daily, and delight to +know his ways, as a nation that did righteousness +and forsook not the ordinance of their God; if you +ask of him the ordinances of justice, (sound doctrine, +regular worship, strict discipline,) and take delight +in approaching to God; if you humble your souls +with frequent fasts; and yet live in a course of wilful +disobedience, you labour in vain, and aggravate +your sins, and preachers had need to lift up their +voices and be louder trumpets to tell you of your +sins, than to other men.<span +class="fnanchor"><a name="Ref_179" id="Ref_179" href="#Foot_179">[179]</a></span> +But if ye will wash you, +and make you clean, and put away the evil of your +doings, cease to do evil, learn to do well, seek judgment, +relieve the oppressed, &c.; you may then +come with boldness and confidence unto God. Otherwise +to what purpose is the multitude of your sacrifices? +your oblations will be vain, and your incense +abominable. If ye be willing and obedient, you +shall be blessed; but if ye refuse and rebel you shall +be destroyed, for the mouth of the Lord hath spoken +it.<span +class="fnanchor"><a name="Ref_180" id="Ref_180" href="#Foot_180">[180]</a></span> +If you do well shall you not be accepted? but +if ye do evil, sin lieth at the door. Let your profession +be never so great, and your parts and expressions +never so seraphical, sin is a reproach to +any people; and if you would hide yourselves from +justice in the purest church, among the holiest people, +and the most numerous and longest prayers, be +sure that your sin will find you out.<span +class="fnanchor"><a name="Ref_181" id="Ref_181" href="#Foot_181">[181]</a></span> +Your secret lust, +your covetous over-reaching, your secret gluttony or +tippling, much more your crimson sins, will surely +find you out.<span +class="fnanchor"><a name="Ref_182" id="Ref_182" href="#Foot_182">[182]</a></span></p> + +<p><span class="pagenum"><a name="Page_618" id="Page_618">{618}</a></span> +Alas! what then will those miscreants do, whose +sins are scarlet, bloody persecutions, under pretence +of promoting unity, and obedience, and the catholic +church, while the cloak or cover of it is but the +thin, transparent spider-web of human traditions, +and numerous ceremonies, and childish complimenting +with God; and when they have nothing but the +prayers of a long liturgy, to cover the effects of their +earthly, sensual, and diabolical zeal and wisdom, (as +St. James calls it, chap. iii. 15, 16,) and to concoct +the widows' houses which they devour, and to put a +reverence upon the office and work, which they labour +all the week to render reproachful, by a sensual, +luxurious, idle life, and by perfidious making merchandise +of souls.<span +class="fnanchor"><a name="Ref_183" id="Ref_183" href="#Foot_183">[183]</a></span></p> + +<p>As ever you care what becometh of your souls, +take heed lest sin grow bold under prayers, and +grow familiar and contemptuous of sermons and +holy speeches, and lest you keep a custom of religious +exercises and wilful sins. For oh, how doth +this harden now, and wound hereafter! He is the +best hearer, that is the holiest liver, and faithfullest +obeyer.</p> + +<p><i>Direct.</i> XIV. Be not a bare hearer of the prayers +of the pastor, whether it be by liturgy or without. +For that is but hypocrisy, and a sin of omission; +you come not thither only to hear prayers, but to +pray; and kneeling is not praying; but it is a profession +that you pray. And will you be prayerless +even in the house of prayer, and when you profess +and seem to pray, and so add hypocrisy to impiety? +I fear many that seem religious, and would have +those kept from the sacrament that pray not in their +families, do very ordinarily tolerate themselves in +this gross omission, and mocking of God, and are +prayerless themselves even when they seem to pray.</p> + +<p><i>Direct.</i> XV. Stir up your hearts in an especial +manner to the greatest alacrity and joy, in speaking +and singing the praises of God. The Lord's day is +a day of joy and thanksgiving, and the praises of +God are the highest and holiest employment upon +earth. And if ever you should do any thing with all +your might, and with a joyful and triumphing frame +of soul, it is this. Be glad that you may join with +the sacred assemblies, in heart and voice, in so heavenly +a work. And do not as some humoursome, +peevish persons (that know not the danger of that +proud disease) fall to quarrelling with David's +Psalms, as unsuitable to some of the hearers, or to +nauseate every failing in the metre, so as to turn so +holy a duty into neglect or scorn; (for alas! such +there are near me where I dwell;) nor let prejudice +against melody, or church music (if you dwell where +it is used) possess you with a splenetic disgust of +that which should be your most joyful work. And +if you know how much the incorporate soul must +make use of the body in harmony, and in the joyful +praises of Jehovah, do not then quarrel with lawful +helps, because they are sensible and corporeal.</p> + +<p><i>Direct.</i> XVI. Be very considerate and serious in +sacramental renewings of your covenant with God.<span +class="fnanchor"><a name="Ref_184" id="Ref_184" href="#Foot_184">[184]</a></span> +O think what great things you come thither to receive! +And think what a holy work you have to +do! And think what a life it is that you must promise! +So solemn a covenanting with God, and of +so great importance, requireth a most holy, reverent, +and serious frame of soul. But yet let not the unwarrantable +differencing this ordinance from God's +praises and the rest, seduce you into the common +errors of the times: I mean, 1. Of those that hence +are brought to think that the sacrament should never +be received without a preparatory day of humiliation, +above the preparation for an ordinary Lord's +day's work. 2. And therefore receive it seldom; +whereas the primitive churches never spent a Lord's +day together without it. 3. Those that turn it into +a perplexing, terrifying thing, for fear of being unprepared, +when it should be their greatest comfort, +and when they are not so perplexed about their unpreparedness +to any other duty. 4. Those that make +so great a difference betwixt this and church prayers, +praises, and other church worship, as that they +take this sacrament only for the proper work and +privilege of church members; and thereupon turn it +into an occasion of our great contentions and divisions, +while they fly from sacramental communion +with others, more than from communion in the other +church worship. Oh what hath our subtle enemy +done against the love, peace, and unity of christians, +especially in England, under pretence of sacramental +purity!</p> + +<p><i>Direct.</i> XVII. Perform all your worship to God, +as in heart-communion with all Christ's churches +upon earth; even those that are faulty, though not +with their faults. Though you can be present but +with one, yet consent as present in spirit with all, +and separate not in heart from any one, any further +than they separate from Christ.</p> + +<p><i>Direct.</i> XVIII. Accordingly let the interest of the +church of Christ be very much upon your heart, and +pray as hard for it as for yourself.</p> + +<p><i>Direct.</i> XIX. Yea, remember in all, what relation +you have to the heavenly society and choir, and +think how they worship God in heaven, that you +may strive to imitate them in your degree. Of which +more anon.</p> + +<p><i>Direct.</i> XX. Let your whole course of life after, +savour of a church frame; live as the servants of +that God whom you worship, and as ever before +him. Live in the love of those christians with whom +you have communion, and do not quarrel with them +at home; nor despise, nor persecute them with +whom you join in the worshipping of God. And do +not needlessly open the weaknesses of the minister +to prejudice others against him and the worship. +And be not religious at the church alone, for then +you are not truly religious at all.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_174" id="Foot_174" href="#Ref_174">[174]</a> +See my "Treatise of the Lord's Day," and my "Cure of +Church Divisions."</p> + +<p class="nodent"><a name="Foot_175" id="Foot_175" href="#Ref_175">[175]</a> +Eccl. v. 1-4; 1 Pet. ii. 1, 2; Prov. i. 20, to the end.</p> + +<p class="nodent"><a name="Foot_176" id="Foot_176" href="#Ref_176">[176]</a> +Psal. i. 2, 3; xii. 6, 7; xix. 7-9.</p> + +<p class="nodent"><a name="Foot_177" id="Foot_177" href="#Ref_177">[177]</a> +Acts x. 33; 1 Sam. iii. 9, 10; Prov. viii. 34; Ezek. +xxxiii. 4; Psal. lxvi. 18; v. 5.</p> + +<p class="nodent"><a name="Foot_178" id="Foot_178" href="#Ref_178">[178]</a> +Dan. iv. 27; Prov. x. 29; xxviii. 9; Psal. l. 16-18; +cxxv. 5; 1 Sam. xv. 22; 2 Tim. ii. 19; Matt. vii. 23; Luke +xiii. 27; John x. 3, 4, 27; Eccles. v. 1-4.</p> + +<p class="nodent"><a name="Foot_179" id="Foot_179" href="#Ref_179">[179]</a> +Isa. lviii. 1-3.</p> + +<p class="nodent"><a name="Foot_180" id="Foot_180" href="#Ref_180">[180]</a> +Isa. i. 10-20.</p> + +<p class="nodent"><a name="Foot_181" id="Foot_181" href="#Ref_181">[181]</a> +Gen. iv. 7; Prov. xiv. 34; Numb. xxxii. 23.</p> + +<p class="nodent"><a name="Foot_182" id="Foot_182" href="#Ref_182">[182]</a> +James i. 22; Rom. ii. 13.</p> + +<p class="nodent"><a name="Foot_183" id="Foot_183" href="#Ref_183">[183]</a> +Ezek. vii. 19; Jer. vii. 23; xi. 4, 7; xxvi. 13; Matt. +xxiii. 14; Mark xii. 40; Exod. vi. 30; Deut. vii. 12; xi. +13; xiii. 18; xv. 5; xxvi. 17; xxviii. 1; Psal. lxxi. 8-12.</p> + +<p class="nodent"><a name="Foot_184" id="Foot_184" href="#Ref_184">[184]</a> +See Mr. Rawlet's Book of Sacramental Covenanting.</p> + +</div> + +<hr /> + +<h2>CHAPTER X.<br /><br /> + +<span class="small">DIRECTIONS ABOUT OUR COMMUNION WITH HOLY SOULS DEPARTED, AND NOW WITH +CHRIST.</span></h2> + +<p class="nodent"><span class="smcap">The</span> +oversight and neglect of our duty concerning +the souls of the blessed, now with Christ, doth much +harden the papists in their erroneous excesses here +about.<span +class="fnanchor"><a name="Ref_185" id="Ref_185" href="#Foot_185">[185]</a></span> +And if we will ever reduce them, or rightly +confute them, it must be by a judicious asserting of +the truth, and observing so much with them as is +our duty, and commending that in them which is to +be commended, and not by running away from truth +and duty that we may get far enough from them and +error: for error is an ill way of confuting error. +The practical truth lieth in these following precepts.</p> + +<p><i>Direct.</i> I. Remember that the departed souls in +heaven are part, and the noblest part, of the body of +Christ and family of God, of which you are inferior +members; and therefore that you owe them greater +<span class="pagenum"><a name="Page_619" id="Page_619">{619}</a></span> +love and honour, than you owe to any saints on +earth. "The whole family in heaven and earth is +named of Christ," Ephes. iii. 15. Those are the +happiest and noblest parts, that are most pure and +perfect, and dwell in the highest and most glorious +habitations, nearest unto Christ, yea, with him. If +holiness be lovely, the most holy are the most lovely; +we have many obligations therefore, to love them +more than the saints on earth: they are more excellent +and amiable, and Christ loveth them more. And +if any be honourable, it must especially be those spirits +that are of greatest excellencies and perfections, +and advanced to the greatest glory and nearness to +their Lord. Make conscience therefore of this as +your duty, not only to love and honour blessed souls, +but to love and honour them more than those that +are yet on earth. And as every duty is attended +with benefit, so we shall find this exceeding benefit +in the performance of this duty, that it will incline +our hearts to be the more heavenly, and draw up +our desires to the society which we so much love +and honour.</p> + +<p><i>Direct.</i> II. Remember that it is a part of the life +of faith, to see by it the heavenly society of the +blessed, and a part of your heavenly conversation, +to have frequent, serious, and delightful thoughts of +those crowned souls that are with Christ.<span +class="fnanchor"><a name="Ref_186" id="Ref_186" href="#Foot_186">[186]</a></span> +Otherwise +God would never have given us such descriptions +of the heavenly Jerusalem, and told us so much +of the hosts of God that must inhabit it for ever; +that must come from the "east and from the west, +and sit down with Abraham, Isaac, and Jacob in the +kingdom of God." When it is said that our conversation +(<span title="politeuma">πολίτευμα</span>) is in heaven, Phil. iii. 20, the +meaning extendeth both to our relation, privileges, +and converse: we are denizens or citizens of the +heavenly society; and our title to their happiness +is our highest privilege and honour; and therefore +our daily business is there, and our sweetest and +most serious converse is with Christ and all those +blessed spirits. Whatever we are doing here, our +eye and heart should still be there: for we look not +at the temporal things which are seen, but at the +eternal things which are not seen, 2 Cor. iv. 18. A +wise christian that hath forsaken the kingdom of +darkness, will be desirous to know what the kingdom +of Christ is into which he is translated, and who are +his fellow-subjects, and what are their several ranks +and dignities, so far as tendeth to his congruous converse +with them all. And how should it affect us to +find that "we are come unto mount Zion, and unto +the city of the living God, the heavenly Jerusalem, +and to an innumerable company of angels, to the general +assembly and church of the firstborn, which +are written in heaven, and to God the Judge of all, +and to the spirits of just men made perfect, and to +Jesus the Mediator of the new covenant!" Heb. xii. +22-24. Live then as the members of this society, +and exclude not the chief members from your thoughts +and converse: though our local, visible communion +be only with these rural, inferior inhabitants, and +not with the courtiers of the King of heaven, yet +our mental communion may be much with them. If +our home and treasure be there with them, our hearts +will be there also, Matt. vi. 21.</p> + +<p><i>Direct.</i> III. It is the will of God that the memory +of the saints be honoured on earth when they are +dead. It is some part of his favour which he hath +promised to them. Prov. x. 7, "The memory of the +just is blessed; but the name of the wicked shall +rot." Matt. xxvi. 13, "Verily I say unto you, wheresoever +this gospel shall be preached in the whole +world, there shall also this that this woman hath +done, be told for a memorial of her." The history +of the Scripture recordeth the lives of the saints to +their perpetual honour. And God will have it so +also for the sake of his abused servants upon earth, +that they may see that the slanders of malicious +tongues shall not be able to obscure the glory of his +grace, and that the lies of the ungodly prevail but +for a moment. And God will have it so for the sake +of the ungodly, that they may be ashamed of their +malicious enmity and lies against the godly, while +they perceive that the departed saints do leave behind +them a surviving testimony of their sanctity +and innocency, sufficient to confound the venomous +calumnies of the serpent's seed. Yea, God will have +the names of his eminent servants to be honoured +upon earth, for the honour of their Head, and of his +grace and gospel; so that while malice would cast +dishonour upon Christ; from the meanness and failings +of his servants that are alive, the memory of +the dead (who were once as much despised and +slandered) shall rise up against them to his honour +and their shame. And it is very observable how +God constraineth the bitter enemies of holiness to +bear this testimony for the honour of holiness against +themselves! that many who are the cruelest persecutors +and murderers of the living saints, do honour +the dead even to excess.<span +class="fnanchor"><a name="Ref_187" id="Ref_187" href="#Foot_187">[187]</a></span> +How zealous are the +papists for the multitude of their holidays, and the +honouring of their names and relics, and pretending +many miracles to be wrought by a very touch of +their shrines or bones, whilst they revile and murder +those that imitate them, and deprive temporal +lords of their dominions that will not exterminate +them. Yea, while they burn the living saints, they +make it part of their crime or heresy, that they +honour not the days and relics of the dead, so much +as they; to show us that the things that have been +shall be, and that wickedness is the same in all +generations. Matt. xxiii. 29-33, "Woe unto you, +scribes and Pharisees, hypocrites! because ye build +the tombs of the prophets, and garnish the sepulchres +of the righteous, and say, If we had been in the +days of our fathers, we would not have been partakers +with them in the blood of the prophets. +Wherefore ye be witnesses unto yourselves that ye +are the children of them which killed the prophets. +Fill ye up then the measure of your fathers. Ye +serpents, ye generation of vipers, how can ye escape +the damnation of hell?" I know that neither did +the Pharisees, nor do the papists, believe that those +whom they murdered were saints, but deceivers and +heretics, and the troublers of the world; but if +charity be the grace most necessary to salvation, +then sure it will not keep any man from damnation, +that he had malice and uncharitableness sufficient to +persuade him, that the members of Christ were +children of the devil. But thus God will force even +the persecutors and haters of his saints to honour +them. And if he constrain his enemies to it, his +servants should not be backward to do it according +to his will.</p> + +<p><i>Direct.</i> IV. Only such honour must be given to +departed saints, as subserveth the honour of God; +and nothing must be ascribed to them that is his +prerogative. All that of God which was communicated +to them and appeared in them, must be acknowledged; +but so that God must still be acknowledged +the spring of all; and no honour given ultimately +to them; but it is God in them that we must +behold and love, admire and honour.</p> + +<p><i>Direct.</i> V. The honour of the saints departed must +<span class="pagenum"><a name="Page_620" id="Page_620">{620}</a></span> +be only such as tendeth to the promoting of holiness +among the living. It is a most horrid aggravation +of those men's sins, who make their honouring of +the saints departed a cover for their hating and persecuting +their followers; or that make it an engine +for the carrying on some base design. Some make +it a device for the advancing of their parties and peculiar +opinions. The papists make it a very great +means for the maintaining the usurped power of the +pope, giving him the power of canonizing saints, and +assuring the world what souls are in heaven. A +pope that by the testimony of a general council +(as Joh. 23. Eugenius, &c.) is a heretic, and a wicked +wretch, and never like to come to heaven himself, +can assure the world of a very large catalogue of persons +that are there. And he that by the papists is +confessed fallible in matters of fact, pretendeth to +know so certainly who were saints, as to appoint +them holidays, and command the church to pray to +them. And he that teacheth men that they cannot +be certain themselves of their salvation, pretendeth +when they are dead that he is certain that they are +saved. To pretend the veneration of saints for such +carnal, ambitious designs, and cheats, and cruelties, +is a sin unfit for any that mentioneth a saint. So is it +when men pretend that saints are some rare, extraordinary +persons among the living members of the +church;<span +class="fnanchor"><a name="Ref_188" id="Ref_188" href="#Foot_188">[188]</a></span> +to make men believe that honouring them +will serve instead of imitating them; and that all are +not saints that go to heaven. God forbid, say they, +that none but holy persons should be saved; we confess +it is good to be saints, and they are the chief in +heaven; but we hope those that are no saints may +be saved for all that. But God saith, "that without +holiness none shall see him," Heb. xii. 14. Heaven +is the inheritance of none but saints, Acts xxvi. 18; +Col. i. 12. He that extolleth saints to make men +believe that those that are no saints may be saved, +doth serve the devil by honouring the saints. The +same I may say of those that give them divine +honour, ascribing to each a power to hear and help +all throughout the world that put up prayers to +them.</p> + +<p><i>Direct.</i> VI. Look up to the blessedness of departed +souls, as members of the same body, rejoicing +with them, and praising God that hath so exalted +them. This is the benefit of holy love and christian +unity, that it maketh our brethren's happiness to be +unto us, in a manner, as if it were our own. 1 Cor. xii. +25, 26, "That there should be no schism in the body, +but that the members should have the same care one +for another—that if one member be honoured all the +members rejoice with it." So far as selfishness is +overcome, and turned into the uniting love of saints, +so far are all the joys of the blessed souls in heaven +become the joys of all that truly love them upon +earth. How happy then is the state of all true believers, +that have so many to rejoice with! Deny +not God that thanks for the saving of so many souls, +which you would not deny him, if he saved but your +friends, estates, or lives. Especially when afflictions +or temptations would deprive you of the joy which +you should have in God's mercies to yourselves, then +comfort yourselves with the remembrance of your +brethren's joy. What an incongruous, indecent thing +is it for that man to pine away in sorrows upon earth, +who hath so many thousand friends in heaven, in +joy and blessedness, whose joys should all be to him +as his own.</p> + +<p><i>Direct.</i> VII. When you feel a cooling of your love +to God, or of your zeal, or reverence, or other graces, +think then of the temper of those holy souls, that +see his glory! O think, with what fervour do they +love their God! with what transporting sweetness +do they delight in him! with what reverence do +they all behold him! And am not I his servant, +and a member of his family, as well as they? Shall +I be like the strangers of this frozen world, when I +should be like my fellow-citizens above? As it will +dispose a man to weep to see the tears and grief of +others; and as it will dispose a man to mirth and +joy to see the mirth and joy of others; so is it a +potent help to raise the soul to the love of God, and +delight in his service, to think believingly of the love +and delight of such a world of blessed spirits.</p> + +<p><i>Direct.</i> VIII. When you draw near to God in his +holy worship, remember that you are part of the +same society with those blessed spirits that are +praising him in perfection. Remember that you are +members of the same choir, and your part must go +to make up the melody; and therefore you should +be as little discordant from them as possibly you can. +The quality of those that we join with in God's service, +is apt either to dull or quicken us, to depress +or elevate us; and we move heavenward most easily +and swiftly in that company which is going thither +on the swiftest pace. A believing thought that we +are worshipping God in concert with the heavenly +choir, and of the high and holy raptures of those +spirits, in the continual praise of their great Creator, +is an excellent means to warm and quicken us, and +raise us as near their holy frame, as here on earth +may be expected.</p> + +<p><i>Direct.</i> IX. When you would possess your hearts +with a lively sense of the odiousness of sin, and +would resist all temptations which would draw you +to it, think then how the blessed souls with God do +judge of sin, and how they would entertain such a +temptation, if the motion were made to them! What +think they of covetousness, pride, or lust? What +think they of malice, cruelty, or lying? How would +they entertain it, if lands and lordships, pleasure or +preferment, were offered them to entice their hearts +from God? Would they venture upon damnation for +a whore, or for their games, or to please their appetites? +Do they set as light by God and their salvation +as the ungodly world doth? O with what scorn +and holy indignation would they refuse a world, if it +were offered them instead of God! with what detestation +would they reject the motion to any sin!</p> + +<p><i>Direct.</i> X. When you would revive in your minds +a right apprehension and estimation of all earthly +things, as riches, and honours, and greatness, and +command, and full provisions for the flesh, bethink +you then how the blessed souls with Christ +esteem them. How little do they set by all those +things that worldlings make so great a stir for, and +for which they sell their God and their salvation! +How contemptible are crowns and kingdoms in their +eyes! Their judgment is more like to God's than ours +is. Luke xvi. 15, "That which is highly esteemed +among men is abomination in the sight of God." All +the world would not hire a saint in heaven to tell one +lie, or take the name of God in vain, or to forget +God, or be estranged from him for one hour.</p> + +<p><i>Direct.</i> XI. When you see the godly under the +contempt of sinners here, accounted as the filth of +the world, and the offscouring of all things,<span +class="fnanchor"><a name="Ref_189" id="Ref_189" href="#Foot_189">[189]</a></span> +defamed, +reviled, hated, and persecuted, look up then to the +saints with Christ, and think how they are esteemed +and used. And when you would truly know what a +believer is, think not how they are esteemed and +used by men, but how they are esteemed and used by +Christ. Judge not of them by their short afflictions, +<span class="pagenum"><a name="Page_621" id="Page_621">{621}</a></span> +nor by their meanness in the flesh, but by their endless +happiness and their glory above. Look up to +the home and world of saints, if you would know +what saints are, and not to the few, scattered, imperfect +passengers in this world, that are not worthy +of them, Heb. xi. 38.</p> + +<p><i>Direct.</i> XII. When you are tempted to think +meanly of the kingdom of Christ, as if his flock were +so small, and poor, and sinful as to be inconsiderable, +look up to the world of blessed souls which dwell +above. And there you shall see no such paucity, or +imperfections, or blemishes, as here below. The +subjects there are such as dishonour not their King. +Christ's kingdom is not of this world, John xviii. 36. +If you would know it in its glory, look up to the +world where it is glorious. If when you hear men +contemn the kingdom of the saints of Christ, and at +the same time did but see (as Stephen did) a glimpse +into that kingdom, and all the glory of the blessed +there, what thoughts would you have of the words +which did dishonour it?</p> + +<p><i>Direct.</i> XIII. When you hear sinners boast of the +wisdom or numbers of their party, and appealing to +the learned or great ones of the world, look up to +the blessed souls with Christ, and ask whether they +are not more wise and numerous than all the sinners +upon earth. The greatest doctors are ignorant and +unlearned in comparison of the meanest soul with +Christ: the greatest monarchs are but worms in +comparison of the glorified spirits with God. If +they say to you, Are you wiser than so many and so +wise and learned men? ask them, Are you, or all +the ungodly, wiser than all the blessed souls with +Christ? Let the wiser party carry it.</p> + +<p><i>Direct.</i> XIV. When you are tempted to be weary +of a holy life, or to think all your labour is vain, +look up to the blessed souls with Christ, and there +you will see the end of holiness. There you will +see that of all the labour of your lives, there is none +that you are so sure to gain by; and that in "due time +you shall reap, if you faint not: and if you sow to +the Spirit, of the Spirit you shall reap everlasting +life," Gal. vi. 8, 9; and that when you have "done +the will of God," if you "have but patience, you +shall inherit the promise," Heb. x. 36. Ask yourselves, +whether any of those blessed souls repent +now of the holiness of their lives on earth? or their +mortifying the flesh, and denying themselves the delights +of sin?</p> + +<p><i>Direct.</i> XV. When you are tempted to turn back +in the day of trial, and to forsake Christ or his +cause when persecution ariseth, then look to the +blessed souls above, and see what is the end of suffering +for the sake of Christ and righteousness. To +foresee the great reward in heaven, will convince +you that instead of being terrified by sufferings, you +should "rejoice and be exceeding glad," Matt. v. +11, 12. Are you to lie in prison, or to burn in the +flames? so did many thousands that are now in +heaven. And do you think that they repent it now? +Ignatius, Polycarp, Cyprian, and many such holy +men, were once used as hardly as you are now, and +put to death by cruel men. Rogers, Bradford, +Hooper, Glover, and multitudes with them, were +once in prison and burnt in the flames; but where +are they now, and what is the end of all their pains? +Now whether do you think the case of Bonner or +Bradford to be best? Now had you rather be Gardiner +or Philpot? Now which think you doth most +repent, the poor Waldenses that were murdered by +thousands, or the popes and persecutors that murdered +them?</p> + +<p><i>Direct.</i> XVI. When you are dismayed under the +burden of your sins, the greatness of your corruptions, +the weakness of your graces, the imperfection +of your duties, look up to the blessed souls with +Christ, and remember that all those glorified spirits +were once in flesh as you now are, and once they lay +at the feet of God, in tears, and groans, and cries, as +you do: they were once fain to cry out of the burden +of their sins, and mourn under the weakness +of their graces, as you now do. They were once as +much clogged with flesh as you are; and once as +low in doubts and fears, and bruised under the sense +of God's displeasure. They once were as violently +assaulted with temptations, and had the same corruptions +to lament and strive against as you have. +They were once as much afflicted by God and man; +but is there any of the smart of this remaining?</p> + +<p><i>Direct.</i> XVII. When you are deterred from the +presence of the dreadful God, and think he will not +accept such worms as you, look up to the blessed +souls with Christ; and remember how many millions +of your brethren are there accepted to greater +familiarity than that which you here desire. Remember +that those souls were once as dark and distant +from God, and unworthy of his acceptance, as +you now are. A fearful child receiveth boldness, to +see his brethren in his father's arms.</p> + +<p><i>Direct.</i> XVIII. When you are afraid of Satan lest +he should prevail against you and devour you, look +up to the blessed souls with Christ; and see how +many millions are there safely landed, that once +were in as dangerous a station as you are. Through +many tribulations and temptations they are arrived at +the heavenly rest: Satan once did his worst against +them: they were tossed on the seas of this tempestuous +world; but they were kept by the power of +God, through faith unto salvation, and so may you.</p> + +<p><i>Direct.</i> XIX. When you would duly value all your +present means and mercies, and see whither they +tend, look up then to the souls with Christ, and see +whither the like mercy hath conducted them. The +poorest cottage and the hardest fare are great mercies, +as they tend to endless blessedness. This now +and heaven after, is great, though the thing in itself +be never so small. Heaven puts the value and signification +upon all your mercies. The wicked make +ciphers of their greatest blessings, by separating +them in their esteem and use, from God and heaven, +which is the measure of their estimate.</p> + +<p><i>Direct.</i> XX. When you see divisions among believers, +and hear one for this party, and another for +that, and hear them bitterly censuring each other, +look up then to the saints with Christ, and think +what perfect love, and peace, and concord is among +them. Consider how unlike our factions and schisms +are to their fervent love and unity; and how unlike +our jarring strifes and quarrels are to their harmonious +praise of God. Remember in what work it is +that they are so happily united, even love and praise +incessant to Jehovah: and then think, whether it +would not unite the saints on earth, to lay by their +contendings for the pre-eminence in knowledge, +(covered with the gilded name of zeal for the truth +of God,) and to employ themselves in love and praise, +and to show their emulation here, in striving who +shall love God and each other with the more pure +heart and fervent love, 1 Pet. i. 22, and who shall +praise him with the most heavenly alacrity and delight. +Consider whether this work of blessed souls be not like +to be more desirable and excellent, than the work of +self-conceited, wrangling sophisters. And whether +there be any danger of falling into sects and factions, +or falling out by emulations or contentions, +while we make this work of love and praise the matter +of our religious converse. And consider whether +almost all the schisms that ever vexed the church of +<span class="pagenum"><a name="Page_622" id="Page_622">{622}</a></span> +God, did not arise, either by the pastors striving +"who should be the greatest," Luke xxii. 24, 26, or +by the rising up of some sciolist or gnostic, proudly +pretending to know more than others, and to vindicate +or bring to light some excellent truth which +others know not, or oppose. And when you see the +hot contendings of each party, about their pretended +orthodoxness or wisdom, (which James iii. is purposely +written against,) remember how the concord +of those blessed souls doth shame this work, and +should make it odious to the heirs of heaven.</p> + +<p><i>Direct.</i> XXI. When you are afraid of death, or +would find more willingness to die, look up to the +blessed souls with Christ, and think that you are but +to pass that way, which all those souls have gone before +you; and to go from a world of enmity and +vanity, to the company of all those blessed spirits. +And is not their blessed state more desirable than +such a vain, vexatious life as this? There is no +malice, nor slandering, nor cruel persecuting; no +uncharitable censures, contentions, or divisions; no +ignorance, nor unbelief, nor strangeness unto God; +nothing but holy, amiable, and delightful. Join +yourselves daily to that celestial society: suppose +yourselves spectators of their order, purity, and +glory, and auditors of their harmonious praises of +Jehovah. Live by faith in a daily familiarity with +them: say not that you want company or are alone, +when you may walk in the streets of the heavenly +Jerusalem, and there converse with the prophets and +apostles, and all the glorious hosts of heaven. Converse +thus with them in your life, and it will overcome +the fear of death, and make you long to be +there with them: like one that stands by the river +side, and seeth his friends on the further side, in a +place of pleasure, while his enemies are pursuing +him at his back, how gladly would he be over with +them! And it will imbolden him to venture on the +passage, which all they have safely passed before +him. Thus death will be to us as the Red sea, to +pass us safe to the land of promise, while our pursuers +are there overthrown and perish. We should +not be so strange to the world above, if we thus by +faith conversed with the blessed ones.</p> + +<p><i>Direct.</i> XXII. When you are over-much troubled +for the death of your godly friends, look up to that +world of blessed souls, to which they are translated, +and think whether it be not better for them to be +there than here; and whether you are not bound by +the law of love, to rejoice with them that are thus +exalted. Had we but a sight of the world that they are +in, and the company that they are gone to, we should +be less displeased with the will of God, in disposing +of his own into so glorious a state.</p> + +<p>All these improvements may be made by a believer, +of his daily converse with the souls above. +This is the communion with them which we must +hold on earth: not by praying to them, which God +hath never encouraged us to do; nor by praying for +them (for though it be lawful to pray for the resurrection +of their bodies, and the perfecting of their +blessedness thereby, yet it being a thing of absolute +certainty as the day of judgment is, we must be very +cautelous in the manner of our doing this lawful act; +it being a thing that their happiness doth not at all +depend on, and a thing which will-worshippers have +showed themselves so forward to abuse, by stepping +further into that which is unlawful; as the horrid +abuses of the names, and days, and shrines, and relics, +of real or supposed saints, in the papal kingdom, +sadly testifieth). But the necessary part of our +communion with the saints in heaven, being of so +great importance to the church on earth, I commend +it to the due consideration of the faithful, whether +our forgetfulness of it is not to be much repented of, +and whether it be not a work to be more seriously +minded for the time to come.</p> + +<p>And I must confess I know not why it should be +thought unlawful to celebrate the memorial of the +life or martyrdom of any extraordinary servant of +God, by an anniversary solemnity, on a set appropriate +day: it is but to keep the thankful remembrance +of God's mercy to the church; and sure the +life and death of such is not the smallest of the +church's mercies here on earth. If it be lawful on +November the fifth to celebrate the memorial of our +deliverance from the powder-plot, I know not why +it should be thought unlawful to do the like in this +case also: provided, 1. That it be not terminated in +the honour of a saint, but of the God of saints, for +giving so great a mercy to his church. 2. That it +be not to honour a saint merely as a saint, but to +some extraordinary eminent saints: otherwise all +that go to heaven must have festivals kept in remembrance +of them; and so we might have a million +for a day. 3. That it be not made equal with +the Lord's day, but kept in such a subordination to +that day, as the life or death of saints is of inferior +and subordinate respect to the work of Christ in +man's redemption. 4. And if it be kept in a spiritual +manner, to invite men to imitate the holiness of the +saints, and the constancy of the martyrs, and not to +encourage sensuality and sloth.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_185" id="Foot_185" href="#Ref_185">[185]</a> +I have said more of this since, in my "Life of Faith."</p> + +<p class="nodent"><a name="Foot_186" id="Foot_186" href="#Ref_186">[186]</a> +Heb. xi. 1.</p> + +<p class="nodent"><a name="Foot_187" id="Foot_187" href="#Ref_187">[187]</a> +Concil. Later. sub Innoc. III. Can. 3.</p> + +<p class="nodent"><a name="Foot_188" id="Foot_188" href="#Ref_188">[188]</a> +Rom. i. 7; 1 Cor. i. 2; xiv. 33; Eph. i. 8; ii. 19; iv. 12; +v. 3; Rom. xv. 25, 26.</p> + +<p class="nodent"><a name="Foot_189" id="Foot_189" href="#Ref_189">[189]</a> +1 Cor. iv. 12, 13: Lam. iii. 45.</p> + +</div> + +<hr /> + +<h2>CHAPTER XI.<br /><br /> + +<span class="small">DIRECTIONS ABOUT OUR COMMUNION WITH THE HOLY ANGELS.</span></h2> + +<p><i>Direct.</i> I. Be satisfied in knowing so much of angels +as God in nature and Scripture hath revealed; but +presume not to inquire further, much less to determine +of unrevealed things. That there are angels, +and that they are holy spirits, is past dispute; but +what number they are, and of how many worlds, and +of what orders and different dignities and degrees, +and when they were created, and what locality belongeth +to them, and how far they excel or differ +from the souls of men, these and many other such +unnecessary questions, neither nature nor Scripture +will teach us how infallibly to resolve. Almost all +the heretics in the first ages of the church, did make +their doctrines of angels the first and chief part of +their heresies; arrogantly intruding into unrevealed +things, and boasting of their acquaintance with the +orders and inhabitants of the higher world. These +being risen in the apostles' days, occasioned Paul to +say, Col. ii. 18, "Let no man beguile you of your +reward in a voluntary humility, and worshipping +of angels, intruding into those things which he +hath not seen, vainly puffed up by his fleshly +mind."</p> + +<p><i>Direct.</i> II. Understand so much of the ministry of +angels as God hath revealed, and so far take notice +of your communion with them; but affect not any +other sort of communion.<span +class="fnanchor"><a name="Ref_190" id="Ref_190" href="#Foot_190">[190]</a></span></p> + +<p>I shall here show how much of the ministry of +angels is revealed to us in Scripture.</p> + +<p>1. It is part of the appointed work of angels, to be +<span class="pagenum"><a name="Page_623" id="Page_623">{623}</a></span> +ministering spirits for the heirs of salvation, Heb. i. 14.<span +class="fnanchor"><a name="Ref_191" id="Ref_191" href="#Foot_191">[191]</a></span> +Not ministers or servants of the godly, but ministers +of God for the godly: as the shepherd is not a servant +of the sheep, but for the sheep. It is not an accidental +or occasional work which they do extraordinarily; +but it is their undertaken office to which +they are sent forth. And this their ministry is about +the ordinary concernments of our lives, and not only +about some great or unusual cases or exigents, Psal. +xxxiv. 6, 7; xci. 11, 12.</p> + +<p>2. It is not some, but all the angels that are appointed +by God to this ministration. "Are they not +all ministering spirits sent forth," &c. Heb. i. 1, 4. +Mark here, that if you inquire whether God have +any higher spirits, that are not employed in so low +an office, but govern these angels, or if you inquire +whether only this world be the angels' charge, or +whether they have many other worlds also (of viators) +to take care of; neither nature nor Scripture +doth give you the determination of any of these questions; +and therefore you must leave them as unrevealed +things (with abundance more with which +the old heretics, and the popish schoolmen, have diverted +men's minds from plain and necessary things). +But that all the angels minister for us, are the express +words of Scripture.</p> + +<p>3. The work of this office is not left promiscuously +among them, but several angels have their several +works and charge; therefore Scripture telleth us of +some sent on one message, and some on another;<span +class="fnanchor"><a name="Ref_192" id="Ref_192" href="#Foot_192">[192]</a></span> +and tells us that the meanest of Christ's members +on earth have their angels before God in heaven: "I +say unto you, that in heaven their angels do always +behold the face of my Father which is in heaven," +Matt. xviii. 10. Whether each true believer hath +one or more angels? and whether one angel look to +more than one believer? are questions which God +hath not resolved us of, either in nature or Scripture; +but that each true christian hath his angel, is here +asserted by our Lord.</p> + +<p>4. In this office of ministration they are servants +of Christ as the Head of the church, and the Mediator +between God and man, to promote the ends of +his superior office in man's redemption.<span +class="fnanchor"><a name="Ref_193" id="Ref_193" href="#Foot_193">[193]</a></span> +Matt. xxviii. +18, "All power is given to me in heaven and earth;" +John xiii. 3. Eph. i. 20-22, "And set him at his +right hand in the celestials, far above all principality, +and power, and might, and dominion, and every +name that is named, not only in this world, but also +in that which is to come, and hath put all things +under his feet, and gave him to be head over all +things to the church." Rev. xxiii. 16, "I Jesus have +sent mine angel to testify unto you these things in +the churches."<span +class="fnanchor"><a name="Ref_194" id="Ref_194" href="#Foot_194">[194]</a></span> +Whether the angels were appointed +about the service of Adam in innocency; or only began +their office with Christ the Mediator as his +ministers, is a thing that God hath not revealed; but +that they serve under Christ for his church is plain.</p> + +<p>5. This care of the angels for us is exercised +throughout our lives, for the saving of us from all +our dangers, and delivering us out of all our troubles.<span +class="fnanchor"><a name="Ref_195" id="Ref_195" href="#Foot_195">[195]</a></span> +Psal. xxxiv. 6, 7, "This poor man cried, and the +Lord heard him, and saved him out of all his troubles: +the angel of the Lord encampeth about them +that fear him, and delivereth them." Psal. xci. 11, +12, "For he shall give his angels charge over thee +to keep thee in all thy ways: they shall bear thee +up in their hand, lest thou dash thy foot against a +stone." In all our ways, (that are good,) and in +every step we tread, we have the care and ministry +of tutelar angels. They are our ordinary defence +and guard.</p> + +<p>6. In all this ministry they perfectly obey the will +of God,<span +class="fnanchor"><a name="Ref_196" id="Ref_196" href="#Foot_196">[196]</a></span> +and do nothing but by his command, Psal. +ciii. 10; Zech. i. 8, 10; Matt. xviii. 10, being his +messengers to man.</p> + +<p>7. Much of their work is to oppose the malice of +evil spirits that seek our heart, and to defend us from +them;<span +class="fnanchor"><a name="Ref_197" id="Ref_197" href="#Foot_197">[197]</a></span> +against whom they are engaged under +Christ in daily war or conflict, Rev. xii. 7, 9; Psal. +lxi. 17; lxxviii. 49; Matt. iv. 11.</p> + +<p>8. In this their ministration they are ordered into +different degrees of superiority and inferiority,<span +class="fnanchor"><a name="Ref_198" id="Ref_198" href="#Foot_198">[198]</a></span> +and +are not equal among themselves, 1 Thess. iv. 16; +Jude 9; Dan. x. 13, 20, 21; Eph. i. 21; Col. ii. +10; Eph. iii. 10; vi. 12; Col. i. 16; Zech. iv. 10; +Rev. iv. 5; v. 6.</p> + +<p>9. Angels are employed not only about our bodies, +but our souls, by furthering the means of our salvation: +they preached the gospel themselves, (as they +delivered the law,<span +class="fnanchor"><a name="Ref_199" id="Ref_199" href="#Foot_199">[199]</a></span>) +Luke ii. 9, 10; i. 11, &c.; Heb. +ii. 2; Gal. iii. 19; Acts x. 4; Dan. vii. 16; viii. 15-17; +ix. 21, 22; Luke i. 29; ii. 19. Especially +they deliver particular messages, which suppose the +sufficiency of the laws of Christ, and only help to +the obedience of it.</p> + +<p>10. They are sometimes God's instruments to +confirm, and warn, and comfort, and excite the soul, +and to work upon the mind, and will, and affections:<span +class="fnanchor"><a name="Ref_200" id="Ref_200" href="#Foot_200">[200]</a></span> +that they do this persuasively, and have as much +access and power to do us good, as Satan hath to do +us evil, is very clear. Good angels have as much +power and access to the soul, to move to duty, as +devils have to tempt to sin. As God hath sent them +oft upon monitory and consolatory messages to his +servants in visible shapes, so doth he send them on +the like messages invisibly, Judg. v. 23; Matt. i. 20; +Psal. civ. 4; Luke xxii. 43, an angel from heaven +is sent to strengthen Christ himself in his agony.</p> + +<p>11. They persecute and chase the enemies of the +church, and sometimes destroy them: as Psal. xxxv. +5, 6; 2 Kings xix. 35; Isa. xxxvii. 36; and hinder +them from doing hurt, Numb. xxii. 24.</p> + +<p>12. They are a convoy for the departing souls of +the godly, to bring them to the place of their felicity, +Luke xvi. 22, though how they do it we cannot +understand.</p> + +<p>13. They are the attendants of Christ at his coming +to judgment, and his ministers to gather his +elect, and sever the wicked from the just, in order to +their endless punishment or joy. 1 Thess. iv. 16, +"The Lord himself shall descend from heaven with +a shout, with the voice of the archangel, and with +the trump of God, and the dead in Christ shall rise +first: then we which are alive and remain shall be +caught up," &c. Matt. xiii. 41, 42, 49, "The Son of +man shall send forth his angels, and they shall gather +out of his kingdom all offences or scandals, and them +which do iniquity; and shall cast them into a furnace +of fire. At the end of the world, the angels +shall come forth, and sever the wicked from among +the just, and shall cast them into the furnace of +fire," &c.<span +class="fnanchor"><a name="Ref_201" id="Ref_201" href="#Foot_201">[201]</a></span></p> + +<p><i>Direct.</i> III. Understand our near affinity or relation +to the angels, and how they and we are concerned +in each others' condition and affairs. As to our +<span class="pagenum"><a name="Page_624" id="Page_624">{624}</a></span> +nature our immortal souls are kin or like unto the +angels, though our bodies are but like the brutes. +Those souls that are created after the image of God, +in their very natural essence, (as rational and free +agents,) besides his moral image of sanctity, Gen. ix. +6, may well be said to be like the angels: "He +made us a little lower than the angels," Psal. viii. 5. +And God hath made us their charge and care; and +therefore no doubt hath given them a special love +unto us, to fit them to the due performance of their +trust. As ministers have a special paternal love to +their flocks, and as christians are to have a special +love to one another to enable and engage them to +the duties appointed them by God towards each +other; so these excellent spirits have no doubt a far +purer and greater love, to the image of God upon the +saints, and to the saints for the image and sake of +God, than the dearest friends and holiest persons on +earth can have. For they are more holy, and they are +more perfectly conformed to the mind of God, and they +love God himself more perfectly than we, and therefore +for his sake do love his people much more perfectly +than we. And therefore they are more to be +loved by us than any mortals are; both because they +are more excellent, pure, and amiable, and because +they have more love to us. Moreover the angels are +servants of the same God, and members of the same +society which we belong to. They are the inhabitants +of the heavenly Jerusalem, of which we are +heirs: they have possession, and we have title, and +shall in time possess it. We are called to much of +the same employment with them; we must love the +same God, and glorify him by obedience, thanks, and +praise, and so do they. Therefore they are ministers +for our good, and rejoice in the success of their +labours, as the ministers of Christ on earth do, Heb. +i. 14. There is not a sinner converted, but it is the +angels' joy, Luke xv. 10, which showeth us how +much they attend that work. "We are come to mount +Zion, and unto the city of the living God, the +heavenly Jerusalem, and to myriads of angels," &c. +Heb. xii. 22-24. They are especially present and +attendant on us in our holy assemblies and services +of God; and therefore we are admonished to reverence +their presence, and do nothing before them that +is sinful or unseemly, 1 Cor. xi. 10; Eccles. v. 6. +The presence of God, and the Lord Jesus Christ, +and the elect angels, must continually awe us into +exact obedience, 1 Tim. v. 21. With the church +they pry into the mystery of the dispensations of the +Spirit to the church, 1 Pet. i. 12. And so "by the +church," that is, by God's dealings with the church, +is "made known the manifold wisdom of God," even +to these "heavenly principalities and powers," Eph. +iii. 10. In conclusion, Christ telleth us that in our +state of blessedness we shall "be equal to the +angels," Luke xx. 36, and so shall live with them +for ever.</p> + +<p><i>Direct.</i> IV. When your thoughts of heaven are +staggering or strange, and when you are tempted to +doubt whether indeed there is such a life of glory +for the saints, it may be a great help to your faith, +to think of the world of angels that already do possess +it. That there are such excellent and happy +inhabitants of the superior orbs, besides what Scripture +saith, even reason will strongly persuade any +rational man: 1. When we consider that sea, and +land, and air, and all places of this lower, baser part +of the world, are replenished with inhabitants suitable +to their natures; and therefore that the incomparably +more great and excellent orbs and regions +should all be uninhabited, is irrational to imagine. +2. And as we see the rational creatures are made to +govern the brutes in this inferior world, so reason +telleth us it is improbable that the higher reason of +the inhabitants of the higher regions should have no +hand in the government of man. And yet God hath +further condescended to satisfy us herein, by some +unquestionable apparitions of good angels, and many +more of evil spirits, which puts the matter past all +doubt, that there are inhabitants of the unseen world. +And when we know that such there are, it maketh +it the more easy to us to believe that such we may +be, either numbered with the happy or unhappy +spirits, considering the affinity which there is between +the nature of our souls and them: to conquer +senseless Sadducism is a good step to the conquest +of irreligiousness; he that is well persuaded that +there are angels and spirits, is much better prepared +than a Sadducee to believe the immortality of the +soul: and because the infinite distance between God +and man, is apt to make the thoughts of our approaching +his glory either dubious or very terrible, +the remembrance of those myriads of blessed spirits +that dwell now in the presence of that glory, doth +much imbolden and confirm our thoughts; as he +that would be afraid whether he should have access +to and acceptance with the king, would be much encouraged +if he saw a multitude as mean as himself, +or not much unlike him, to be familiar attendants on +him. I must confess such is my own weakness, that +I find a frequent need of remembering the holy +hosts of saints and angels, that are with God, to imbolden +my soul, and make the thoughts of heaven +more familiar and sweet, by abating my strangeness, +amazedness, and fears; and thus far to make them +the media (that I say not the mediators) of my +thoughts, in their approaches to the most high and +holy God (though the remembrance of Christ the +true Mediator is my chief encouragement). Especially +when we consider how fervently those holy +spirits do love every holy person upon earth, and so +that all those that dwell with God, are dearer friends +to us, than our fathers or mothers here on earth are, +(as is briefly proved before,) this will imbolden us +yet much more.</p> + +<p><i>Direct.</i> V. Make use of the thoughts of the angelical +hosts, when you would see the glory and majesty +of Christ. If you think it a small matter that +he is the Head of the church on earth, a handful of +people contemned by the satanical party of the world, +yet think what it is to be "Head over all things, far +above all principality, and power, and might, and +dominion, and every name that is named, not only in +this world, but also in that which is to come," (that +is, gave him a power, dignity, and name, greater than +any power, dignity, or name of men or angels,) "and +hath put all things under his feet," Eph. i. 21-23. +"Being made so much better than the angels, as he +hath by inheritance obtained a more excellent name +than they;" of him it is said, "Let all the angels of +God worship him," Heb. i. 4, 6. Read the whole +chapter. Our Head is the Lord of all these hosts.</p> + +<p><i>Direct.</i> VI. Make use of the remembrance of the +glorious angels, to acquaint you with the dignity of +human nature, and the special dignity of the servants +of God, and so to raise up your hearts in +thankfulness to your Creator and Redeemer who +hath thus advanced you.<span +class="fnanchor"><a name="Ref_202" id="Ref_202" href="#Foot_202">[202]</a></span> +1. What a dignity is it +that these holy angels should be all ministering +spirits sent for our good! that they should love us, +and concern themselves so much for us, as to rejoice +in heaven at our conversion! "Lord, what is man, +that thou art mindful of him, and the son of man +<span class="pagenum"><a name="Page_625" id="Page_625">{625}</a></span> +that thou visitest him? For thou hast made him a +little lower than the angels, and hast crowned him +with glory and honour," Psal. viii. 4, 5. 2. But yet +it is a higher declaration of our dignity, that we +should in heaven be equal with them, and so be +numbered into their society, and join with them +everlastingly in the praise of our Creator. 3. And +it is yet a greater honour to us, that our natures are +assumed into union of person with the Son of God, +and so advanced above the angels. "For he took +not on him the nature of angels, but the seed of +Abraham:" nor hath he put the world to come in +subjection to the angels, Heb. ii. 5, 16. This is the +Lord's doing, and it is wondrous in our eyes.</p> + +<p><i>Direct.</i> VII. When you would admire the works +of God and his government, look specially to the +angels' part. If God would be glorified in his works, +then especially in the most glorious parts: if he +take delight to work by instruments, and to communicate +such excellency and honour to them as may +conduce to the honour of the principal cause, we +must not overlook their excellency and honour, unless +we will deny God the honour which is due to +him. As he that will see the excellent workmanship +of a watch or any other engine, must not overlook +the chiefest parts, nor their operation on the rest; +so he that will see the excellent order of the works +and government of God, must not overlook the +angels, nor their offices in the government, and preservation +of the inferior creatures, so far as God hath +revealed it unto us. We spoil the music if we leave +out these strings. It is a great part of the glory of +the works of God, that all the parts in heaven and +earth are so admirably conjoined and jointed as they +are; and each in their places contribute to the +beauty and harmony of the whole.</p> + +<p><i>Direct.</i> VIII. When you would be apprehensive +of the excellency of love and humility, and exact +obedience to the will of God, look up to the angels, +and see the lustre of all these virtues as they shine +in them. How perfectly do they love God and all +his saints! even the weakest and meanest of the +members of Christ! With what humility do they +condescend to minister for the heirs of salvation! +how readily and perfectly do they obey their Maker!<span +class="fnanchor"><a name="Ref_203" id="Ref_203" href="#Foot_203">[203]</a></span> +Though our chiefest pattern is Christ himself, who +came nearer to us, and appeared in flesh, to give us +the example of all such duties, yet under him the +example of angels is also to be observed, and with +pleasure to be imitated. And ask the enemies of +holiness, who urge you with the examples of the +great and learned, whether they are wiser than all +the angels of God?</p> + +<p><i>Direct.</i> IX. When you are tempted to desire any +inordinate communion with angels, as visibly appearing +or affecting your senses, or to give them any +part of the office or honour of Jesus Christ, then +think how suitable that office is to your safety and +benefit which God hath assigned them, and how +much they themselves abhor aspiring to, or usurpation +of, the office or honour of their Lord: and consider +how much more suitable to your benefit this +spiritual ministration of the angels is, than if they +appeared to us in bodily shapes.<span +class="fnanchor"><a name="Ref_204" id="Ref_204" href="#Foot_204">[204]</a></span> +In this spiritual +communion they act according to their spiritual nature, +without deceit; and they serve us without +any terrible appearances; and without any danger +of drawing us to sensitive, gross apprehensions of +them, or enticing us to an unmeet adhesion to them, +or honouring of them: whereas if they appeared to +us in visible shapes, we might easily be affrighted, +confounded, and left in doubt, whether they were +good angels indeed or not. It is our communion +with God himself that is our happiness; and communion +with angels or saints, is desirable but in order +unto this: that kind of communion with angels +therefore is the best, which most advanceth us to +communion with God; and that reception of his +mercy by instruments is best, which least endangereth +our inordinate adhesion to the instruments, and +our neglect of God. We know not so well as God, +what way is best and safest for us: as it is dangerous +desiring to mend his word by any fancies of our +own, which we suppose more fit; so it is dangerous +to desire to amend his government, and providence, +and order, and to think that another way than that +which in nature he hath stated and appointed, is more +to our benefit. It is dangerous wishing God to +go out of his way, and to deal with us, and conduct +us in by-ways of our own; in which we are ourselves +unskilled, and of which we little know the +issue.</p> + +<p><i>Direct.</i> X. When you are apt to be terrified with +the fear of devils, think then of the guard of angels, +and how much greater strength is for you than +against you. Though God be our only fundamental +security, and our chiefest confidence must be +in him, yet experience telleth us how apt we are to +look to instruments, and to be affected as second +causes do appear to make for us or against us; +therefore when appearing dangers terrify us, appearing +or secondary helps should be observed to comfort +and encourage us.</p> + +<p><i>Direct.</i> XI. Labour to answer the great and holy +love of angels with such great and holy love to them, +as may help you against your unwillingness to die, and +make you long for the company of them whom you so +much love. And when death seemeth terrible to you +because the world to come seems strange, remember +that you are going to the society of those angels, +that rejoiced in your conversion, and ministered for +you here on earth, and are ready to convoy your +souls to Christ.<span +class="fnanchor"><a name="Ref_205" id="Ref_205" href="#Foot_205">[205]</a></span> +Though the thoughts of God and +our blessed Mediator should be the only final object +to attract our love, and make us long to be in heaven, +yet under Christ, the love and company of saints and +angels must be thought on to further our desires and +delight: for even in heaven God will not so be all to +us, as to use no creature for our comfort; otherwise +the glorified humanity of Christ would be no means +of our comfort there; and the heavenly Jerusalem +would not then have been set out to us by its created +excellencies, as it is Rev. xxi. xxii.; nor would it +be any comfort to us in the kingdom of God that we +shall be with Abraham, Isaac, and Jacob, Luke xiii. +28; Matt. viii. 11.</p> + +<p><i>Direct.</i> XII. Pray for the protection and help of +angels, as part of the benefits procured for the saints +by Christ; and be thankful for it as a privilege of +believers, excelling all the dignities of the ungodly. +And walk with a reverence of their presence, especially +in the worshipping of God. It is not fit such +a mercy should be undervalued or unthankfully received: +nor that so ordinary a means of our preservation +<span class="pagenum"><a name="Page_626" id="Page_626">{626}</a></span> +should be overlooked, and not be sought of +God by prayer. But the way to keep the love of +angels, is to keep up the love of God; and the way +to please them, is to please him; for his will is theirs.</p> + +<p><i>Direct.</i> XIII. In all the worship you perform to +God, remember that you join with the angels of +heaven, and bear your part to make up the concert. +Do it therefore with that holiness, and reverence, +and affection, as remembering not only to whom you +speak, but also what companions you have; and let +there not be too great a discord either in your hearts +or praises. O think with what lively, joyful minds +they praise their glorious Creator; and how unwearied +they are in their most blessed work! And +labour to be like them in love and praise, that you +may come to be equal with them in their glory, +Luke xx. 36.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_190" id="Foot_190" href="#Ref_190">[190]</a> +Angelorum vocabulum nomen est officii, non naturæ: +nam sancti illi cœlestis patriæ spiritus, semper sunt spiritus, +sed semper vocari angeli non possunt. Gregor.</p> + +<p class="nodent"><a name="Foot_191" id="Foot_191" href="#Ref_191">[191]</a> +Dan. iv. 13; Gen. xxxii. 1, 2; Exod. xxxii. 2; Dan. vi. +22; Acts xii. 7, 11; 1 Kings xix. 5, 6.</p> + +<p class="nodent"><a name="Foot_192" id="Foot_192" href="#Ref_192">[192]</a> +Luke i. 13, 18, 19, 26, 28; ii. 10, 13, 21; Acts x. 7, 22; +xii. 8, 9; Dan. iii. 28; vi. 22; Gen. xxiv. 40.</p> + +<p class="nodent"><a name="Foot_193" id="Foot_193" href="#Ref_193">[193]</a> +1 Pet. iii. 22; Matt. xxvi. 53.</p> + +<p class="nodent"><a name="Foot_194" id="Foot_194" href="#Ref_194">[194]</a> +Rev. i. 1.</p> + +<p class="nodent"><a name="Foot_195" id="Foot_195" href="#Ref_195">[195]</a> +2 Kings vi. 17.</p> + +<p class="nodent"><a name="Foot_196" id="Foot_196" href="#Ref_196">[196]</a> +Dan. iv. 35.</p> + +<p class="nodent"><a name="Foot_197" id="Foot_197" href="#Ref_197">[197]</a> +1 Kings xxii. 19-22; 1 Thess. ii. 18.</p> + +<p class="nodent"><a name="Foot_198" id="Foot_198" href="#Ref_198">[198]</a> +Luke i. 19, 26.</p> + +<p class="nodent"><a name="Foot_199" id="Foot_199" href="#Ref_199">[199]</a> +Acts vii. 53.</p> + +<p class="nodent"><a name="Foot_200" id="Foot_200" href="#Ref_200">[200]</a> +Acts xxvii. 24; Luke i. 13, 30; ii. 10; Dan. x. 12; +2 Kings vi. 16; Gen. xvi. 9, 10; Numb. xxii. 32.</p> + +<p class="nodent"><a name="Foot_201" id="Foot_201" href="#Ref_201">[201]</a> +2 Thess. i. 7, 8; Mark viii. 38; Matt. xxv. 31.</p> + +<p class="nodent"><a name="Foot_202" id="Foot_202" href="#Ref_202">[202]</a> +Magna dignitas fidelium animarum ut unaquæque habeat +ab ortu nativitatis in custodiam sui angelum deputatum: +imo plures. Hieron. Luke xx. 36.</p> + +<p class="nodent"><a name="Foot_203" id="Foot_203" href="#Ref_203">[203]</a> +Heb. i. 14; Psal. ciii. 20, 21.</p> + +<p class="nodent"><a name="Foot_204" id="Foot_204" href="#Ref_204">[204]</a> +Timet angelus adorari ab humana natura, quam videt +in Deo sublimatam. Gregor.</p> + +<p class="nodent"><a name="Foot_205" id="Foot_205" href="#Ref_205">[205]</a> +Simus devoti, simus grati tantis custodibus: redamemus +eos quantum possumus, quantum debemus effectuose, &c. +Bernard. Væ nobis si quando provocati sancti angeli peccatis +et negligentiis, indignos nos judicaverint præsentia et +visitatione sua, &c. Cavenda est nobis eorum offensa, et in +his maxime exercendum, quibus eos novimus oblectari: +hæc autem placent eis quæ in nobis invenire delectat, ut est +sobrietas, castitas, &c. In quovis angulo reverentiam exhibe +angelo, ne audeas illo presente, quod me vidente non auderes. +Bernard.</p> + +</div> + +<hr /> + +<h2>CASES OF CONSCIENCE,<br /><br /> +<span class="small">ABOUT</span><br /><br /> +MATTERS ECCLESIASTICAL.</h2> + +<hr /> + +<h3 class="reader">Reader,</h3> + +<p class="nodent">I have something to say to thee of the number of these cases, somewhat +of the order, and somewhat of the manner of handling and resolving +them. I. That they are so many is because there are really so many +difficulties which all men are not able to resolve. That they are no +more, is partly because I could not remember then any more that were +necessarily to be handled, and I was not willing to increase so great +a book with things unnecessary.</p> + +<p>II. As to the order, I have some reasons for the order of most of +them, which would be too tedious to open to you. But some of them are +placed out of order, because, 1. I could not remember them in due +place. 2. And great haste allowed me not time to transpose them. If +you say that in such a work I should take time, I answer, You are no +competent judges, unless you knew me and the rest of my work, and the +likelihood that my time will be but short. They that had rather take +my writings with such defects which are the effects of haste, than +have none of them, may use them, and the rest are free to despise them +and neglect them. Two or three questions about the Scripture, I would +have put nearer the beginning if I could have time; but seeing I +cannot, it is easy for you to transpose them in the reading.</p> + +<p>III. The resolution of these cases so much avoideth all the extremes, +that I look they should be displeasing to all that vast number of +christians, who involve themselves in the opinions and interests of +their several sects as such, and that hold the faith of our Lord Jesus +Christ with respect of persons. But there will be still a certain +number of truly catholic, impartial readers, whose favourable +acceptance I confidently prognosticate; and who, being out of the +dust, and noise, and passions of contending sides and parties, and +their interests, will see a self-evidencing light in those solutions, +which are put off here briefly, without the pomp of formal +argumentation, or persuading oratory. The Eternal Light revealeth +himself to us, by Christ who is the Light of the world, and by the +illumination of the Spirit and word of light; that we may walk in the +light, as the children of light, till we come to the world of glorious +everlasting light. And what other defect soever our knowledge have, if +any man hath knowledge enough to kindle in him the love of God, the +same is known of him, and therefore is beloved by him, and shall be +blessed with and in him for ever, 1 Cor. viii. 1-3.</p> + +<h3>Quest. I. <i>How to know which is the true church, among all +pretenders, that a christian's conscience may be quiet in his relation +and communion.</i></h3> + +<p>I have written so much of this already in four books, +(viz. one called, "The Safe Religion," another called, +"A Key for Catholics," another called, "The +Visibility of the Church," another called, "A true +Catholic, and the Catholic Church described,") that +I shall say now but a little, and yet enough to an +impartial, considerate reader.</p> + +<p>The terms must first be opened. 1. By a church +is meant a society of christians as such. And it is +sometimes taken narrowly, for the body or members +as distinct from the head, as the word kingdom is +taken for the subjects only as distinct from the king; +and sometimes more fully and properly for the whole +political society, as constituted of its head and body, +or the <i>pars imperans et pars subdita</i>.</p> + +<p>2. The word church thus taken, signifieth sometimes +the universal church called catholic, which +consisteth of Christ and his body politic, or mystical; +and sometimes some part only of the universal +church. And so it is taken either for a subordinate, +political part, or for a community, or a part considered +as consociate, but not political; or as many +particular, political churches agreeing and holding +concord and communion without any common head, +save the universal Head.</p> + +<p><span class="pagenum"><a name="Page_627" id="Page_627">{627}</a></span> +3. Such political churches are either of divine +constitution and policy, or only of human.</p> + +<p>2. By christians, I mean such as profess the essentials +of the christian religion. For we speak of +the church as visible.</p> + +<p>3. By true, may be meant, either reality of essence, +opposite to that which is not really a church in +this univocal acception; or else sound and orthodox, +in the integrals, as opposite to erroneous and +defiled with much enormity. And now I thus decide +that question.</p> + +<p><i>Prop.</i> I. The true catholic church consisteth of +Christ the Head, and all christians as his body, or +the members. As the kingdom consisteth of the +king and his subjects.<span +class="fnanchor"><a name="Ref_206" id="Ref_206" href="#Foot_206">[206]</a></span></p> + +<p><i>Prop.</i> II. As all the sincere heart-covenanters +make up the church as regenerate, and mystical or +invisible; so all that are christened, that is, baptized, +and profess consent to all the essentials of the +baptismal covenant, not having apostatized, nor +being by lawful power excommunicated, are christians, +and make up the church as visible.<span +class="fnanchor"><a name="Ref_207" id="Ref_207" href="#Foot_207">[207]</a></span></p> + +<p><i>Prop.</i> III. Therefore there is but one universal +church, because it containeth all christians; and so +leaveth out none to be the matter of another.<span +class="fnanchor"><a name="Ref_208" id="Ref_208" href="#Foot_208">[208]</a></span></p> + +<p><i>Prop.</i> IV. It is not ignorance or error about the +mere integrals of christianity, which maketh them +no christians who hold the essentials, that is, the +baptismal covenant.<span +class="fnanchor"><a name="Ref_209" id="Ref_209" href="#Foot_209">[209]</a></span></p> + +<p><i>Prop.</i> V. That the baptismal covenant might be +rightly understood and professed, the churches have +still used the creed as the explication of the covenant, +in point of faith; and taken it for the symbol +of the christian belief. And no further profession +of faith was or is to be required, as necessary to the +being of christianity.<span +class="fnanchor"><a name="Ref_210" id="Ref_210" href="#Foot_210">[210]</a></span></p> + +<p><i>Prop.</i> VI. If proud usurpers or censurers take on +them to excommunicate, or unchristian, or unchurch +others, without authority and cause, this maketh +them not to be no christians, or no churches, that are +so used.<span +class="fnanchor"><a name="Ref_211" id="Ref_211" href="#Foot_211">[211]</a></span></p> + +<p><i>Prop.</i> VII. Therefore to know which is the true +catholic or universal church, is but to know who are +baptized, professed christians.<span +class="fnanchor"><a name="Ref_212" id="Ref_212" href="#Foot_212">[212]</a></span></p> + +<p><i>Prop.</i> VIII. The reformed churches, the Lutherans, +the Abassines, the Coptics, the Syrians, the Armenians, +the Jacobites, the Georgians, the Maronites, +the Greeks, the Moscovites, and the Romanists, do +all receive baptism in all its visible essentials, and +profess all the essentials of the christian religion, +though not with the same integrity.<span +class="fnanchor"><a name="Ref_213" id="Ref_213" href="#Foot_213">[213]</a></span></p> + +<p><i>Prop.</i> IX. He that denieth any one essential part, +in itself, is so a heretic as to be no christian, nor true +member of the church, if it be justly proved or notorious: +that is, none ought to take him for a visible +christian, who know the proof of his denying that +essential part of christianity, or to whom it is notorious.<span +class="fnanchor"><a name="Ref_214" id="Ref_214" href="#Foot_214">[214]</a></span></p> + +<p><i>Prop.</i> X. He that holdeth the essentials primarily, +and with them holdeth some error which by unseen +consequence subverteth some essential point, but +holdeth the essentials so much faster, that he would +forsake his error if he saw the inconsistence, is a +christian notwithstanding; and if the name heretic +be applicable to him, it is but in such a sense, as is +consistent with christianity.<span +class="fnanchor"><a name="Ref_215" id="Ref_215" href="#Foot_215">[215]</a></span></p> + +<p><i>Prop.</i> XI. He that is judged a heretic and no +christian justly by others, must be lawfully cited, and +heard plead his cause, and be judged upon sufficient +proof, and not unheard, or upon rash presumption.<span +class="fnanchor"><a name="Ref_216" id="Ref_216" href="#Foot_216">[216]</a></span></p> + +<p><i>Prop.</i> XII. Christianity and heresy being personal +qualities, and no where found but in individuals, nor +one man guilty of another's error, it followeth that +it is single persons upon personal guilt that must be +judged.<span +class="fnanchor"><a name="Ref_217" id="Ref_217" href="#Foot_217">[217]</a></span></p> + +<p><i>Prop.</i> XIII. Any man may judge another to be a +christian or heretic, by a private judgment of discerning, +or the reason which guideth all human actions; +but only church rulers may judge him by that public +judgment, which giveth or denieth him his public +privileges and communion.<span +class="fnanchor"><a name="Ref_218" id="Ref_218" href="#Foot_218">[218]</a></span></p> + +<p><i>Prop.</i> XIV. If by notorious injustice church rulers +condemn christians as no christians, though they +may thereby deny them communion with those public +assemblies which they govern, yet do they not +oblige the people to take such injured persons for no +christians. Else they might oblige all to believe a +lie, to consent to malicious injuries, and might disoblige +the people from truth, righteousness, and +charity.<span +class="fnanchor"><a name="Ref_219" id="Ref_219" href="#Foot_219">[219]</a></span></p> + +<p><i>Prop.</i> XV. There is no one natural or collective +head and governor of all the churches in the world +(the universal church) but Jesus Christ; and therefore +there is none that by such governing power, can +excommunicate any man out of the universal church; +and such usurpation would be treason against Christ, +whose prerogative it is.<span +class="fnanchor"><a name="Ref_220" id="Ref_220" href="#Foot_220">[220]</a></span></p> + +<p><i>Prop.</i> XVI. Yet he that deserveth to be excommunicated +from one church, deserveth to be excommunicated +by and from all, if it be upon a cause +common to all; or that nullifieth his christianity.<span +class="fnanchor"><a name="Ref_221" id="Ref_221" href="#Foot_221">[221]</a></span></p> + +<p><i>Prop.</i> XVII. And where neighbour churches are +consociate and live in order and concord, he that is +orderly excommunicate from one church, and it be +notified to the rest, should not be taken into the communion +of any of the rest, till he be cleared, or become +fit for their communion.<span +class="fnanchor"><a name="Ref_222" id="Ref_222" href="#Foot_222">[222]</a></span> +But this obligation +ariseth but from the concord of consociate churches, +and not from the power of one over the rest; and it +cannot reach all the world, where the person cometh +not, nor was ever known; but only to those who +through neighbourhood are capable of just notice, +and of giving or denying communion to that person.</p> + +<p><i>Prop.</i> XVIII. From all this it is clear, that it is +not either papists alone, or Greeks alone, or protestants +alone, or any party of christians, who are the +universal church, seeing that church containeth all +christians.<span +class="fnanchor"><a name="Ref_223" id="Ref_223" href="#Foot_223">[223]</a></span> +And that reviling others (yea, whole +nations) as heretics, schismatics, and no christians +or churches, will no more prove the revilers to be +the only church or christians, than want of love will +prove a man to be one of Christ's disciples, who by +love are known to all men to be his.</p> + +<p><i>Prop.</i> XIX. It is therefore the shameful language +of distracted men, to cry out against other christian +nations, It is not you, but we that are the catholic +or universal church. And our shameful controversy, +which of them is the catholic, is no wiser than to +question, Whether it be this house or that which is +the street? Or this street or that which is the city? +Or whether it be the kitchen, or the hall, or the parlour +which is the house? Or the hand, or foot, or +<span class="pagenum"><a name="Page_628" id="Page_628">{628}</a></span> +eye which is the man? O when will God bring distracting +teachers to repentance, and distracted people +to their wits?<span +class="fnanchor"><a name="Ref_224" id="Ref_224" href="#Foot_224">[224]</a></span></p> + +<p><i>Prop.</i> XX. There is great difference in the purity +or soundness of the several parts of the universal +church; some being more orthodox and holy, and +some defiled with so many errors and sins, as to +make it difficult to discern whether they do not deny +the very essentials.<span +class="fnanchor"><a name="Ref_225" id="Ref_225" href="#Foot_225">[225]</a></span></p> + +<p><i>Prop.</i> XXI. The reformed churches are the soundest +and purest that we know in the world, and therefore +their privilege exceeding great, though they are +not all the universal church.</p> + +<p><i>Prop.</i> XXII. Particular churches consisting of +lawful pastors and christian people associated for +personal communion in worship and holy living, are +societies or true churches of Christ's institution, and +the chief parts of the universal church; as cities +and corporations are of the kingdom.<span +class="fnanchor"><a name="Ref_226" id="Ref_226" href="#Foot_226">[226]</a></span></p> + +<p><i>Prop.</i> XXIII. There are thousands of these in the +world, and a man may be saved in one, as well as in +another; only the purest give him the best advantages +for his salvation; and therefore should be preferred +by all that are wise and love their souls, so +far as they are free to choose their communion.</p> + +<p><i>Prop.</i> XXIV. The case then being easily resolved, +(which is the true church?) viz. All christians as +christians are the catholic or universal church;<span +class="fnanchor"><a name="Ref_227" id="Ref_227" href="#Foot_227">[227]</a></span> +and +all congregations afore described, of true pastors +and christians, being particular true churches, differing +only in degrees of purity, he is to be suspected +as a designing deceiver and troubler of the world, +that pretending to be a learned man and a teacher, +doth still perplex the consciences of the ignorant +with this frivolous question, and would muddy and +obscure this clear state of the case, lest the people +should rest in the discerned truth.</p> + +<p><i>Prop.</i> XXV. The papal church as such, being no +true church of Christ's institution, (of which by itself +anon,) it followeth that a papist as a papist is no +member of the church of Christ, that is, no christian.<span +class="fnanchor"><a name="Ref_228" id="Ref_228" href="#Foot_228">[228]</a></span> +But yet, whether the same person may not +be a papist and a christian, and so a member of the +catholic church, we shall anon inquire.</p> + +<p><i>Prop.</i> XXVI. There are many things which +make up the fitness and desirableness of that particular +church, which we should prefer or choose for +our ordinary personal communion:<span +class="fnanchor"><a name="Ref_229" id="Ref_229" href="#Foot_229">[229]</a></span> +as, 1. That it +be the church of that place where we dwell; if the +place be so happy as to have no divided churches, +that it be the sole church there; however, that it be +so near as to be fit for our communion. 2. That it +be a church which holdeth communion with other +neighbour churches, and is not singular or divided +from them; or at least not from the generality +of the churches of Christ; nor differeth in any great +matters from those that are most pure. 3. That +it be under the reputation of soundness with the +other churches aforesaid, and not under the scandal +of heresy, schism, or gross corruption among +those that live about.<span +class="fnanchor"><a name="Ref_230" id="Ref_230" href="#Foot_230">[230]</a></span> +4. That it be under the +countenance and encouraging favour of the christian +magistrate. 5. That it be the same church of +which the rest of the family which we are of be +members; that husband and wife, parents and children, +masters and servants, be not of several churches. +6. That the pastors be able teachers, prudent guides, +and of holy lives, and diligent in their office. 7. +That the pastors be regularly called to their office. +8. That the members be intelligent, peaceable, and +of holy, temperate, and righteous lives. But when +all these cannot be had together, we must choose +that church which hath those qualifications which +are most needful, and bear with tolerable imperfections. +The most needful are the first, second, and +sixth of these qualifications.</p> + +<p><i>Prop.</i> XXVII. He that is free, should choose that +church which is the fittest for his own edification; +that is, the best pastors, people, and administrations.</p> + +<p><i>Prop.</i> XXVIII. A man's freedom is many ways +restrained herein. As, 1. When it will tend to a +greater public hurt, by disorder, ill example, division, +discouragement, &c. 2. When superiors forbid +it; as husbands, parents, masters, magistrates. +3. By some scandal. 4. By the distance or inconvenience +of our dwelling. 5. By differences of judgment, +and other causes of contention in the said +churches; and many other ways.<span +class="fnanchor"><a name="Ref_231" id="Ref_231" href="#Foot_231">[231]</a></span></p> + +<p><i>Prop.</i> XXIX. A free man who removeth from one +church to another for his edification, is not therefore +a separatist or schismatic; but it must not be done +by one that is not free, but upon such necessity as +freeth him.</p> + +<p><i>Prop.</i> XXX. It is schism or sinful separation to +separate from, 1. A true church as no true church. +2. From lawful worship and communion, as lawful; +but of this more in its proper place.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_206" id="Foot_206" href="#Ref_206">[206]</a> +1 Cor. xi. 3; xii. 12; Eph. i. 22, 23; 1 Cor. vi. 15; xii. 27.</p> + +<p class="nodent"><a name="Foot_207" id="Foot_207" href="#Ref_207">[207]</a> +Eph. iv. 4, 5; Matt. xxviii. 19, 20.</p> + +<p class="nodent"><a name="Foot_208" id="Foot_208" href="#Ref_208">[208]</a> +Eph. iv. 4, 5; 1 Cor. xii. 12; Mark xvi. 16.</p> + +<p class="nodent"><a name="Foot_209" id="Foot_209" href="#Ref_209">[209]</a> +Rom. xiv. 1, 6, 7; xv. 1, 3, 4.</p> + +<p class="nodent"><a name="Foot_210" id="Foot_210" href="#Ref_210">[210]</a> +1 Cor. xv. 1, 2, &c.; Matt. xxviii. 19, 20.</p> + +<p class="nodent"><a name="Foot_211" id="Foot_211" href="#Ref_211">[211]</a> +Rom. xiv. 3, 4.</p> + +<p class="nodent"><a name="Foot_212" id="Foot_212" href="#Ref_212">[212]</a> +Rom. vi. 1, 2, &c.</p> + +<p class="nodent"><a name="Foot_213" id="Foot_213" href="#Ref_213">[213]</a> +Eph. iv. 4, 5.</p> + +<p class="nodent"><a name="Foot_214" id="Foot_214" href="#Ref_214">[214]</a> +Tit. iii. 10; 3 John.</p> + +<p class="nodent"><a name="Foot_215" id="Foot_215" href="#Ref_215">[215]</a> +James iii. 2; Phil. iii. 15, 16; Heb. v. 1, 2.</p> + +<p class="nodent"><a name="Foot_216" id="Foot_216" href="#Ref_216">[216]</a> +Tit. iii. 10; Matt. xviii. 15.</p> + +<p class="nodent"><a name="Foot_217" id="Foot_217" href="#Ref_217">[217]</a> +Ezek. xviii. 17; Gen. xviii. 23-25.</p> + +<p class="nodent"><a name="Foot_218" id="Foot_218" href="#Ref_218">[218]</a> +1 Cor. x. 15; Acts i. 19; 1 Cor. v. 3-5; xi. 3.</p> + +<p class="nodent"><a name="Foot_219" id="Foot_219" href="#Ref_219">[219]</a> +Matt. v. 11, 12; John xvi. 2.</p> + +<p class="nodent"><a name="Foot_220" id="Foot_220" href="#Ref_220">[220]</a> +1 Cor. xii. 27-29; Eph. iv. 5-7; 1 Cor. i. 12, 13; iii. +22, 23; Eph. v. 23; iv. 15; Col. i. 18; ii. 19.</p> + +<p class="nodent"><a name="Foot_221" id="Foot_221" href="#Ref_221">[221]</a> +3 John.</p> + +<p class="nodent"><a name="Foot_222" id="Foot_222" href="#Ref_222">[222]</a> +Eph. v. 11; 1 Cor. v. 11.</p> + +<p class="nodent"><a name="Foot_223" id="Foot_223" href="#Ref_223">[223]</a> +1 Cor. xii. 12; John xiii. 35; 1 Cor. xiii. 1, 2, &c.</p> + +<p class="nodent"><a name="Foot_224" id="Foot_224" href="#Ref_224">[224]</a> +1 Cor. xii. 12; vi. 17; x. 17; Eph. iv. 3, &c.</p> + +<p class="nodent"><a name="Foot_225" id="Foot_225" href="#Ref_225">[225]</a> +Gal. iv. 11, 12.</p> + +<p class="nodent"><a name="Foot_226" id="Foot_226" href="#Ref_226">[226]</a> +Rev. iii. 8-12; ii. 10, 11; Acts xiv. 22; Tit. i. 5; Rom. +xvi. 4, 16; 1 Cor. vii. 17; xi. 16; xiv. 33, 44; 2 Thess. i. 4; +Rev. ii. 23.</p> + +<p class="nodent"><a name="Foot_227" id="Foot_227" href="#Ref_227">[227]</a> +1 Cor. i. 13; Rom. xvi. 17; Acts xx. 30.</p> + +<p class="nodent"><a name="Foot_228" id="Foot_228" href="#Ref_228">[228]</a> +Acts ii. 44; 1 Cor. i. 10; 1 Thess. v. 12, 13.</p> + +<p class="nodent"><a name="Foot_229" id="Foot_229" href="#Ref_229">[229]</a> +Heb. x. 25; 1 Tim. iii. 7; 3 John 12.</p> + +<p class="nodent"><a name="Foot_230" id="Foot_230" href="#Ref_230">[230]</a> +Acts xvi. 32, 34; x. 2, 22; xviii. 8; Col. iv. 15.</p> + +<p class="nodent"><a name="Foot_231" id="Foot_231" href="#Ref_231">[231]</a> +Of these things I have said so much in my "Cure of +Church divisions," and in the "Defence" of it, and in the +end of my "Reas. of Christ. Relig." Consect. i. and ii. that +I pass them over here with the more brevity.</p> + +</div> + +<h3>Quest. II. <i>Whether we must esteem the church of Rome a true church? +And in what sense some divines affirm it, and some deny it.</i></h3> + +<p>Want of some easy distinguishing hath made that +seem a controversy here, which is so plain, that it +can hardly be any at all to protestants, if the question +had been but truly stated.<span +class="fnanchor"><a name="Ref_232" id="Ref_232" href="#Foot_232">[232]</a></span></p> + +<p>Remember therefore that by a church is meant, +not a mere company of christians, any how related +to each other; but a society consisting of an ecclesiastical +head and body, such as we call a political +society. 2. And that we speak not of an accidental +head (such as the king is, because he governeth +them <i>suo modo</i> by the sword); for that is not an essential +constitutive part; but of a constitutive ecclesiastical +head and body. 3. That the question is +not, Whether the church of Rome be a part of the +church, but whether it be a true church? And now +I answer,</p> + +<p>1. To affirm the church of Rome to be the catholic +or universal church, is more than to affirm it to +be a true catholic church, that is, a true part of the +catholic church: and is as much as to say that it is +the whole and only church, and that there is no +other; which is odious falsehood and usurpation, +and slander against all other churches.</p> + +<p>2. The church of Rome is so called in the question, +as it is a policy or church in a general sense; +and the meaning of the question is, Whether it be +a divine, or a human or diabolical policy; a lawful +church.</p> + +<p>3. The church of Rome is considered, 1. Formally, +as a church or policy. 2. Materially, as the +<span class="pagenum"><a name="Page_629" id="Page_629">{629}</a></span> +singular persons are qualified. It is the form that +denominateth. Therefore the question must be taken +of the Roman policy, or of the church of Rome as +such; that is, as it is one ruler pretending to be the +vicarious, constitutive, governing head of all Christ's +visible church on earth, and the body which owneth +him in this relation.</p> + +<p>4. Therefore I conclude (and so do all protestants) +that this policy or church of Rome is no true church +of Christ's instituting or approbation, but a human, +sinful policy, formed by the temptation of Satan, the +prince of pride, deceit, and darkness. The proof of +which is the matter of whole loads of protestant +writings. And indeed the proof of their policy being +incumbent on themselves, they fail in it, and are still +fain to fly to pretended, false tradition for proof, in +which the sophisters know that either they must be +judges themselves, and it must go for truth because +they say it; or else that if they can carry the controversy +into a thicket or wood of fathers and church +history, at least they can confound the ignorant, and +evade themselves. Of this see my "Disput. with +Johnson," and my "Key for Catholics," &c.</p> + +<p>5. The bishop of the English papists, Smith called +bishop of Chalcedon, in his Survey, c. v. saith, +"To us it sufficeth that the bishop of Rome is St. +Peter's successor; and this all the fathers testify, +and all the catholic church believeth; but whether +it be <i>jure divino</i> or <i>humano</i>, is no point of faith." +The like hath Davenport,<span +class="fnanchor"><a name="Ref_233" id="Ref_233" href="#Foot_233">[233]</a></span> +called Fransc. a Sancta +Clara more largely. By this let the reader judge +whether we need more words to prove their church +to be such as Christ never instituted, when the belief +of their divine right is no part of their own +faith.</p> + +<p>6. If the church of Rome in its formal policy be +but of human institution, it is, 1. Unnecessary to salvation. +2. Unlawful; because they that first instituted +it had no authority so to do, and were usurpers. +For either the makers of it were themselves a church +or no church. If no church, they could not lawfully +make a church. Infidels or heathens are not to be +our church makers. If a church, then there was a +church before the church of Rome, and that of +another form. And if that former form were of +Christ's institution, man might not change it; if not, +who made that form? and so on.</p> + +<p>7. Our divines therefore that say that the church +of Rome is a true church, though corrupt, do not +speak of it formally as to the papal policy or headship, +but materially. 1. That all papists that are +visible christians are visible parts of the universal +church. 2. That their particular congregations +considered abstractedly from the Roman headship +may be true particular churches, though corrupt; +which yet being the only difficulty shall be the matter +of our next inquiry.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_232" id="Foot_232" href="#Ref_232">[232]</a> +See Mr. Barton's and Bp. Hall's contest hereabouts.</p> + +<p class="nodent"><a name="Foot_233" id="Foot_233" href="#Ref_233">[233]</a> +System. Fidei.</p> + +</div> + +<h3>Quest. III. <i>Whether we must take the Romish clergy for true +ministers of Christ? And whether their baptism and ordination be +nullities?</i></h3> + +<p>I join these two distinct questions together for +brevity.</p> + +<p>I. As true signifieth regularly called, so they are +commonly irregular and not true ministers. But as +true signifieth real opposed to a nullity, so it is now +to be further considered.</p> + +<p>The doubt lieth either of the sufficiency of his +call, or of somewhat that is supposed to destroy it +by contradiction or redundancy. 1. Whether he +want any thing of absolute necessity to the office, +who is called in the church of Rome? or, 2. Whether +there be any thing in his office or entrance, which +nullifieth or invalidateth that which else would be +sufficient?</p> + +<p>For the first doubt, it is not agreed on among +papists or protestants what is of necessity to the +being of the office. Some think real godliness in +the person is necessary; but most think not. Some +think that visible, that is, seeming professed godliness, +not disproved by mortal sin, is necessary; and +some think not. Some think the people's election is +necessary, and that ordination is but <i>ad bene esse</i>; +and some think ordination necessary <i>ad esse</i>, and +election <i>ad bene esse</i>, or not at all; and some think +both necessary <i>ad esse</i>, and some neither. Some +think the election of the people is necessary, and +some think only their consent is necessary, though +after election by others; some think it must be the +consent of all the flock, or near all; and some only +of the major part; and some of the better part, +though the minor. Some think the ordination of a +diocesan bishop necessary <i>ad esse</i>, and some not. +Some think the truth of the ordainers' calling, or +power, to be necessary to the validity of his ordination, +and some not. Some think the number of two, +or three, or more ordainers to be necessary, and +some not. Some think it necessary to the validity of +the ministry that it come down from the apostles by +an uninterrupted succession of truly ordained bishops, +and some think not. Some few think that the magistrates' +command or licence is necessary, and only it, +and most deny both. Johnson, alias Terret, the +papist, in his Disputation against me, maintaineth +that consecration is not necessary <i>ad esse</i>, nor any +one way of election, by these or those, but only the +church's reception upon such an election as may give +them notice, and which may be different, according +to different times, places, and other circumstances.</p> + +<p>In the midst of these confusions, what is to be +held? I have opened the case as fully and plainly as +I can, in my second "Disput. of Church Government," +about ordination, to which I must refer the +reader: only here briefly touching upon the sum.</p> + +<p>1. There are some personal qualifications necessary +to the being of the office, (of which anon,) and +some only to the well-being.<span +class="fnanchor"><a name="Ref_234" id="Ref_234" href="#Foot_234">[234]</a></span></p> + +<p>2. The efficient conveying cause of power or +office, is God's will signified in his own established +law; in which he determineth that such persons so +called shall receive from him such power, and be +obliged to such office administrations.<span +class="fnanchor"><a name="Ref_235" id="Ref_235" href="#Foot_235">[235]</a></span></p> + +<p>3. Any providence of God which infallibly or +satisfactorily notifieth to the church, who these persons +are, that receive such power from God, doth +oblige them to submit to them as so empowered.</p> + +<p>4. God's ordinary established way of regular designation +of the person, is by the church's consent, +and the senior pastor's ordination.</p> + +<p>5. By these actions they are not the proper donors +or efficients of the power, or office given, but the +consent of the people and the ordination do determine +of the recipient, and so are regularly <i>causa sine +qua non</i> of his reception. And the ordination is +moreover a solemn investiture in the office, as when +a servant is sent by delivering a key to deliver possession +of a house, by his master's consent, to him +that had before the owner's grant; and so it ceremoniously +entereth him into visible possession; like +the solemnizing of marriage, or the listing of a +soldier, &c.</p> + +<p>6. The people's consent (before or after) is not +only by institution, but naturally necessary, that a +<span class="pagenum"><a name="Page_630" id="Page_630">{630}</a></span> +man become a pastor to those persons (for no man +can learn, obey, &c. without consent): but it is not +of necessity to the being of the ministry in general, +or in the first instant: a man without it may be +authorized as a minister to go preach the gospel for +conversion, and baptize and gather churches, though +not to be their stated pastor.</p> + +<p>7. When death, distance, corruption, heresy, or +malignity of pastors within reach, maketh it impossible +to have ordination, God's choice of the person +may be notified without it: as by, 1. Eminent qualifications. +2. The people's real necessities. 3. And +the removal of impediments, and a concurrence of +inviting opportunities and advantages. 4. And sometimes +the people's desire. 5. And sometimes the +magistrate's commission or consent; which though +not absolutely necessary in themselves, yet may +serve to design the person and invest him, when the +ordinary way faileth; which is all that is left to man +to do, to the conveyance of the power.</p> + +<p>The case being thus stated, as to what is necessary +to give the power or office, we may next inquire +whether any papist priest have such power, by such +means.</p> + +<p>And, 1. We have sufficient reason to judge that +many of them have all the personal qualifications +which are essentially necessary. 2. Many among +them have the consent of a sober christian people +(of which more anon). And Mr. Jacob, who was +against bishops and their ordination, proveth at large, +that by election or consent of the people alone, a +man may be a true pastor, either without such ordination, +or notwithstanding both the vanity and error +of it. 3. Many of them have ordination by able +and sober bishops; if that also be necessary. 4. In +that ordination, they are invested in all that is essential +to the pastoral office.</p> + +<p>So that I see not that their calling is a nullity +through defect of any thing of absolute necessity to +its being and validity; though it be many ways irregular +and sinful.</p> + +<p>II. We are next therefore to inquire whether any +contradicting additions make null that which else +would be no nullity. And this is the great difficulty. +For as we accuse not their religion for having too +little, but too much, so this is our chief doubt about +their ministry.</p> + +<p>And, 1. It is doubted, as to the office itself, whether +a mass priest be a true minister, as having another +work to do, even to make his Maker, and to give +Christ's real flesh with his hands to the people; and +to preach the unsound doctrines of their church; and +these seem to be essential parts of his function.</p> + +<p>The case is very bad and sad; but that which I +said about the heresies or errors which may consist +with christianity, when they overthrow it but by an +undiscerned consequence, must be here also considered. +The prime part of their office is that (as +to the essentials) which Christ ordained: this they +receive, and to this they sew a filthy rag of man's +devising; but if they knew this to be inconsistent +with christianity or the essentials of the ministry, +we may well presume (of many of them) they would +not receive it. Therefore as an error which consequentially +contradicteth some essential article of +faith, nullifieth not his christianity who first and +fastest holdeth the faith, and would cast away the +error if he saw the contradiction, (as Davenant, +Morton, and Hall have showed, Epist. Conciliat.) +so is it to be said as to practical error in the present +case. They are their grievous errors and sins, but, +for aught I see, do not nullify their office to the +church. As a mass priest, he is no minister of +Christ (as an anabaptist is not as a re-baptizer, nor +a separatist as a separater, nor an antinomian, or +any erroneous person, as a preacher of that error); +but as a christian pastor ordained to preach the +gospel, baptize, administer the Lord's supper, pray, +praise God, guide the church, he may be.</p> + +<p>The same answer serveth to the objection as it +extendeth to the erroneous doctrines which they +preach, which are but by consequence against the +essentials of religion.</p> + +<p>2. But it is a greater doubt, Whether any power +of the ministry can be conveyed by antichrist, or +from him? and whether God will own any of antichrist's +administrations? Therefore seeing they profess +themselves to have no office but what they receive +from the pope, and Christ disowning his usurpation, +the same man cannot be the minister of Christ +and antichrist; as the same man cannot be an officer +in the king's army and his enemies'.</p> + +<p>But this will have the same solution as the former. +If this antichrist were the open, professed enemy to +Christ, then all this were true: because their corrupt +additions would not by dark consequences, but +so directly contain the denial of christianity or the +true ministry, that it were not possible to hold both. +But (as our divines commonly note) antichrist is to +sit in the temple of God, and the pope's treason is +under pretence of the greatest service and friendship +to Christ, making himself his vicar-general without +his commission. So they that receive power +from him, do think him to be Christ's vicar indeed, +and so renounce not Christ, but profess their first +and chief relation to be to him, and dependence on +him, and that they would have nothing to do with +the pope, if they knew him to be against Christ. +And some of them write, that the power or office is +immediately from Christ, and that the pope, ordainers, +and electors do but design the person that shall +receive it (because else they know not what to say +of the election and consecration of the pope himself, +who hath no superior). And the Spanish bishops +in the council of Trent held so close to this, that the +rest were fain to leave it undetermined; so that it is +no part of their religion, but a doubtful opinion, +Whether the power of bishops be derived from the +pope, though they be governed by him?</p> + +<p>But as to the other, the case seemeth like this: if +a subject in Ireland usurp the lieutenancy, and tell +all the people that he hath the king's commission +to be his lieutenant, and command all to submit to +him, and receive their places from him, and obey +him; and the king declareth him a traitor, (antecedently +only by the description of his laws,) and +maketh it the duty of the subjects to renounce him; +those now that know the king's will, and yet adhere +to the usurper, though they know that the king is +against it, are traitors with him: but those from +whom he keepeth the knowledge of the laws, and +who for want of full information believe him to be +really the king's lieutenant, (and specially living +where all believe it,) but yet would renounce him if +they knew that he had not the king's commission; +these are the king's subjects, though in ignorance +they obey a usurper. And on this account it is +that Archbishop Usher concluded, that an ignorant +papist might be saved, but the learned hardly. But +when the learned, through the disadvantages of their +education, are under the same ignorance, being +learned but on one side but to their greater seduction, +the case may be the same.</p> + +<p>The same man therefore may receive an office +from Christ, who yet ignorantly submitteth to the +pope, and receiveth corrupt additions from him.</p> + +<p>But suppose I be mistaken in all this, yet to come +to the second question,</p> + +<p><span class="pagenum"><a name="Page_631" id="Page_631">{631}</a></span> +III. Whether baptism and ordination given by +them be nullities? I answer, no; on a further account, +1. Because that the ministry which is a nullity +to the receiver, (that is, God will punish him as a +usurper,) may yet perform those ministerial acts +which are no nullities to the church.<span +class="fnanchor"><a name="Ref_236" id="Ref_236" href="#Foot_236">[236]</a></span> +Else how +confused a case would all churches be in! For it is +hard ever to know whether ministers have all things +essential to their office. Suppose a man be ignorant, +or a heretic against some essential article of faith; +or suppose that he feigned orders of ordination when +he had none; or that he was ordained by such as +really had no power to do it; or suppose he pretended +the consent of the majority of the people, +when really the greater part were for another: if all +this be unknown, his baptizing and other administrations +are not thereby made nullities to the church, +though they be sins in him. The reason is, because +that the church shall not suffer, nor lose her right +for another man's sin! When the fault is not theirs, +the loss and punishment shall not be theirs. He +that is found in possession of the place, performeth +valid administration to them that know not his +usurpation, and are not guilty of it. Otherwise we +should never have done re-baptizing, nor know +easily when we receive any valid administrations, +while we are so disagreed about the necessaries of +the office and call; and when it is so hard in all +things to judge of the call of all other men.</p> + +<p>2. And as the papists say, that a private man or +woman may baptize in extremity, so many learned +protestants think, that though a private man's baptism +be a sin, yet it is no nullity, though he were +known to be no minister.</p> + +<p>And what is said of baptism, to avoid tediousness, +you may suppose said of ordination, which will carry +the first case far, as to the validity of the ministry +received by papists' ordination, as well as of baptism +and visible christianity received by them. For my +part, God used Parson's "Book of Resolution corrected," +so much to my good, and I have known so many +eminent christians, and some ministers, converted by +it, that I am glad that I hear none make a controversy +of it, whether the conversion, faith, or love to +God be valid, which we receive by the books or +means of any papist?</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_234" id="Foot_234" href="#Ref_234">[234]</a> +Eph. iv. 6-11.</p> + +<p class="nodent"><a name="Foot_235" id="Foot_235" href="#Ref_235">[235]</a> +Matt, xxviii. 11, 20; Tit. i. 5; Acts xx. 28; xiv. 23; +1 Pet. v. 2.</p> + +<p class="nodent"><a name="Foot_236" id="Foot_236" href="#Ref_236">[236]</a> +Matt. vii. 23-25; Phil. i. 15-17; Mark ix. 40.</p> + +</div> + +<h3>Quest. IV. <i>Whether it be necessary to believe that the pope is the +antichrist?</i></h3> + +<p>It is one question, whether he be antichrist? and +another, whether it be necessary to believe it? To +the first I say, 1. There are many antichrists: and +we must remove the ambiguity of the name, before +we can resolve the question. If by antichrist be +meant, one that usurps the office of a universal vicar +of Christ, and constituting and governing head of +the whole visible church, and hereby layeth the +ground of schisms, and contentions, and bloodshed +in the world, and would rob Christ of all his members, +who are not of the pope's kingdom, and that +formeth a multifarious ministry for this service, and +corrupteth much of the doctrine, worship, and discipline +of the church, in this sense no doubt but the +pope is antichrist.</p> + +<p>But if by antichrist be meant him particularly described +in the Apocalypse and Thessalonians, then +the controversy <i>de re</i>, is about the exposition of those +dark prophecies. Of which I can say no more but +this, 1. That if the pope be not he, he had ill luck to +be so like him. 2. That Dr. More's moral arguments, +and Bishop Downham's and many others' +expository arguments, are such as I cannot answer. +3. But yet my skill is not so great in interpreting +those obscure prophecies, as that I can say, I am +sure that it is the pope that they speak of, and that +Lyra, learned Zanchy, and others that think it is +Mahomet, or others that otherwise interpret them, +were mistaken.</p> + +<p>II. But to the second question, I more boldly say, +1. That every one that indeed knoweth this to be the +sense of those texts, is bound to believe it.</p> + +<p>2. But that God, who hath not made it of necessity +to salvation to understand many hundred plainer +texts, nor absolutely to understand more than the +articles and fundamentals of our religion, hath much +less made it necessary to salvation to understand the +darkest prophecies.</p> + +<p>3. And that as the suspicion should make all christians +cautelous what they receive from Rome, so the +obscurity should make all christians take heed, that +they draw from it no consequences destructive to +love, or order, or any truth, or christian duty. And +this is the advice I give to all.</p> + +<h3>Quest. V. <i>Whether we must hold that a papist may be saved?</i></h3> + +<p>This question may be resolved easily from what +is said before.</p> + +<p>1. A papist as a papist, that is, by popery, will +never be saved, no more than a man's life by a leprosy.</p> + +<p>2. If a papist be saved, he must be saved against, +and from popery, either by turning from the opinion, +and then he is no papist, or by preserving his heart +from the power of his own opinions.<span +class="fnanchor"><a name="Ref_237" id="Ref_237" href="#Foot_237">[237]</a></span> +And the same +we may say of every error and sin. He that is +saved, must be saved from it, at least from the power +of it on the heart, and from the guilt of it by forgiveness.</p> + +<p>3. Every one that is a true, sincere christian in +faith, love, and true obedience, shall be saved, what +error soever he hold that doth consist with these.</p> + +<p>4. As many antinomians and other erroneous persons, +do hold things which by consequence subvert +christianity; and yet not seeing the inconsistence, do +hold christianity first and faster, in heart and sincere +practice, and would renounce their error if they saw +the inconsistence, so is it with many papists. And +that which they hold first, and fastest, and practically, +doth save them from the power, operations, +and poison of their own opinions: as an antidote or +the strength of nature may save a man from a small +quantity of poison.</p> + +<p>5. Moreover we have cause to judge that there +are millions among the papists, corrupted with many +of their lesser errors, who yet hold not their greater; +that believe not that none are christians but the +pope's subjects, and that Christ's kingdom and the +pope's are of the same extent, or that he can remit +men's pains in another world, or that the bread and +wine are no bread and wine, or that men merit of +God in point of commutative justice, or that we must +adore or worship the bread, or yet the cross or image +itself, &c. or that consent to abundance of the clergy's +tyrannical usurpations and abuses: and so being not +properly papists, may be saved, if a papist might +not. And we the less know how many or few +among them are really of the clergy's religion and +mind, because by terror they restrain men from +manifesting their judgment, and compel them to +comply in outward things.</p> + +<p>6. But as fewer that have leprosies, or plagues, or +that take poison, escape, than of other men, so we +<span class="pagenum"><a name="Page_632" id="Page_632">{632}</a></span> +have great cause to believe, that much fewer papists +are saved, than such as escape their errors. And +therefore all that love their souls should avoid them.</p> + +<p>7. And the trick of the papists who persuade people +that theirs is the safest religion, because we say +that a papist may be saved, and they say that a protestant +cannot, is so palpable a cheat, that it should +rather deter men from their way. For God is love; +and he that dwelleth in love dwelleth in God; and +all men must know us to be Christ's disciples, by +loving one another; and he that saith he loveth +God, and loveth not his brother, is a liar; and +charity believeth all things credible. That religion +is likest to be of God which is most charitable, and +not that which is most uncharitable, and malicious, +and like to Satan.</p> + +<p>To conclude, no man shall be saved for being no +papist, much less for being a papist. And all that +are truly holy, heavenly, humble lovers of God, and +of those that are his servants, shall be saved. But +how many such are among the papists, God only +knoweth who is their Judge.</p> + +<p class="thtbrk">The questions whether the Greeks, Abassines, +Nestorians, Eutychians, antinomians, anabaptists, +&c. may be saved, must be all resolved as this of the +papists, allowing for the different degrees of their +corruption. And therefore I must desire the reader +to take up with this answer for all, and excuse me +from unnecessary repetition.</p> + +<p>As for such disputers as my antagonist Mr. Johnson, +who insisteth on that of Tit. iii. 10, "A man that +is an heretic—is condemned of himself;" when he +hath proved that the word heretic hath but one signification, +I will say as he doth. Till then, if he +will try who shall be damned by bare equivocal +words, without the definition, let him take his course, +for I will be none of his imitators.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_237" id="Foot_237" href="#Ref_237">[237]</a> +Vid. Hun. Eccl. Rom. non est christiana: et Perkins. +A papist cannot go beyond a reprobate.</p> + +</div> + +<h3>Quest. VI. <i>Whether those that are in the church of Rome, are bound +to separate from it? And whether it be lawful to go to their mass or +other worship?</i></h3> + +<p>These two also for brevity I join together.</p> + +<p>I. To the first, we must distinguish of separation: +1. It is one thing to judge that evil which is evil, +and separate from it in judgment. 2. It is another +thing to express this by forbearing to subscribe, +swear, or otherwise approve that evil. 3. And +another thing to forbear communion with them in +the mass and image worship, and gross or known +sins. 4. And another thing to forbear all communion +with them, even as to baptism and other lawful +things. 5. And another thing to use some open +detestations or protestations against them.</p> + +<p>2. And we must distinguish much of persons, +whether they be ministers or people, free or bound, +as wives, children, &c. And now I answer,</p> + +<p>1. There is no question but it is a duty to judge +all that evil which is evil among the papists or any +other.</p> + +<p>2. It is the duty of all to forbear subscribing, +swearing to, or otherwise approving evil.</p> + +<p>3. It is the duty of all mass priests to renounce +that part of their calling, and not to administer their +mass, or any other unlawful thing.</p> + +<p>4. It is the duty of all private christians to forbear +communion in the mass, because it is a kind of idolatry, +while they worship apiece of bread as God; as +also image worship, and all other parts of their religion, +in which they are put upon sin themselves, or +that which is notorious scandal and symbolizing +with them in their bread worship, or rather corruptions +of the substance of God's ordinances.</p> + +<p>5. It is their duty who have fit opportunity, (when +it is like to do more good than harm,) to protest +against the papal corruptions where they are, and to +declare their detestation of them.</p> + +<p>6. It is the duty of those that have children to be +baptized or catechised, to make use of more lawful +and sound ministers, when they may be had, rather +than of a papist priest.</p> + +<p>7. But in case they cannot remove, or enjoy better, +I think it is lawful, 1. To let such baptize their +children, rather than leave them unbaptized. 2. To +let their children be taught by them to read, or in +arts and sciences, or the catechism, and common principles +of religion, so they will mix no dangerous +errors. 3. And to hear those of them preach, who +preach soundly and piously (such as were Gerrhard, +Zutphaniensis, Thaulerus, Ferus, and many more). +4. And to read such good books as these now mentioned +have written. 5. And to join with them in +such prayers as are sound and pious, so they go no +further.</p> + +<p>8. And wives, children, and such other as are +bound, and cannot lawfully remove, may stay among +them, and take up with these helps, dealing faithfully +in abstaining from the rest.</p> + +<p>II. The second question is answered in this. Only +I add, that it is one thing to be present as Elias was, +in a way of opposition to them; or as disputants +are, that open their errors; or as a wise man may +go to hear or see what they do, without compliance, +as we read their books; and it is another thing to +join with them in their sinful worship, or scandalously +to encourage them in it by seeming so to do. +See Calv. contr. Nicod. &c.</p> + +<h3>Quest. VII. <i>Whether the true calling of the minister by ordination +or election, &c. be necessary to the essence of the church?</i></h3> + +<p>By a church here we mean a political society of +christians, and not any assembly or community. And +no doubt pastor and flock are the constitutive parts +of such a church; and where either of them are notoriously +wanting, it is notorious that there is no true +church. Therefore all the doubt is, whether such +parts of his call be necessary to the being of the +ministry, or not? And here we must conclude, that +the word ministry and church are ambiguous. By +a minister or pastor is meant, either one that God so +far owneth as to accept and justify his administrations +as for himself, even his own good and salvation; +or one whose administrations God will own, +accept, and bless to the people.</p> + +<p>I. In the former sense, 1. He is no true minister +that wanteth the essential qualifications of a minister, +viz. that hath not, (1.) The understanding and belief +of all the essential articles of faith, without heresy. +(2.) Tolerable ability to teach these to the people, and +perform the other essentials of his office. (3.) Sincere +godliness, to do all this in love and obedience to +God as his servant, in order to life eternal. 2. And +he is thus no true pastor as to God's acceptance of +himself, who hath not a lawful calling; that is, +(1.) Ordination, when it may be had. (2.) The +consent or reception of that church of which he pretendeth +to be pastor, which is still necessary, and +must be had, if ordination cannot.</p> + +<p>II. But in the second sense, he is a pastor so far +as that God will own his administrations as to the +people's good, who, 1. Hath possession. 2. And +seemeth to them to have necessary qualifications, +and a lawful call, though it prove otherwise, so be +it, it be not through their wilful fault, that he is culpable, +or they mistaken in him. If he be not a true +<span class="pagenum"><a name="Page_633" id="Page_633">{633}</a></span> +believer, but an infidel, or heretic, he is no minister +as to himself, that is, God will use him as a usurper +that hath no title:<span +class="fnanchor"><a name="Ref_238" id="Ref_238" href="#Foot_238">[238]</a></span> +but if he profess to be a believer +when he is not, he is a true pastor visibly to +the people; otherwise they could never know when +they have a pastor: even as real faith makes a real +christian, and professed faith makes a visible christian, +so is it as to the ministry. If he seem to +understand the articles of faith, and do not, or if +he seem to have due ordination when he hath not, +if he be upon this mistake accepted by the people, +he is a true visible pastor as to them, that is, as +to their duty and benefit, though not as to himself. +Yea, the people's consent to his entrance +is not necessary <i>ad esse</i>, nor to his relation neither, +so far as to justify himself, but to his administrations +and to his relation, so far as their own right and +benefit are interested in it. So that two things are +necessary to such a visible pastor as shall perform +valid administrations to the church: 1. Seeming +necessary qualifications and calling to it. 2. Possession, +by the people's reception or consent to his +administrations and relation so far as to their benefit.</p> + +<p>And, III. Thus also we must distinguish of the +word church. It is, 1. Such an entire christian +society as hath a minister or pastor whose office is +valid as to himself and them; or it is such a society +only as hath a pastor whose office is valid to them +but not to himself. Let us not confound the question +<i>de re</i> and <i>de nomine</i>. These societies differ as +is said. Both may fitly be called true churches.</p> + +<p>As it is with a kingdom which hath a rightful +prince, and one that hath a usurper, so it is here. +1. If it have a rightful king accepted, it is a kingdom +in the fullest sense. 2. If it have a usurper accepted +as king, it is a kingdom, but faulty. 3. If the usurper +be only so far accepted as that the people consent +not to his entrance, no, nor his relation so as to +justify his title, but wish him cast out if they could +procure it; but yet consent to receive that protection +and justice which is their own due from the +possessor, and consent to his relation only thus far, +this is a kingdom truly, but more defective or maimed +than the first. 4. But if the people do not so +much as receive him, nor submit to his administrations, +he is but a conqueror, and not a king, and it is (in +respect to him) no kingdom (though in respect to +some other that hath title and consent, without +actual possession of the administration, it may be a +kingdom). And this is the true and plain solution of +this question, which want of distinction doth obscure.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_238" id="Foot_238" href="#Ref_238">[238]</a> +Acts i. 17; Matt. vii. 23.</p> + +</div> + +<h3>Quest. VIII. <i>Whether sincere faith and godliness be necessary to +the being of the ministry? And whether it be lawful to hear a wicked +man, or take the sacrament from him, or take him for a minister?</i></h3> + +<p>This question receiveth the very same solution +with the last foregoing, and therefore I need not say +much more to it.</p> + +<p>I. The first part is too oft resolved mistakingly on +both extremes. Some absolutely saying that godliness +or faith is not necessary to the being of the +ministry; and some that it is necessary. Whereas +the true solution is as aforesaid; sincere faith and +godliness are necessary to make a man a minister so +far as that God will own and justify him as sent by +himself, as to his own duty and benefit: for he cannot +be internally and heartily a christian pastor that +is no christian, nor a minister of God who is not +godly, that is, is not truly resigned to God, obeyeth +him not and loveth him not as God. But yet the +reality of these are not necessary to make him a +visible pastor, as to the people's duty and benefit.</p> + +<p>2. But the profession of true faith and godliness is +necessary so far, as that without it the people ought +not to take him for a visible minister (as the profession +of christianity is to a visible christian).</p> + +<p>3. And in their choice they ought to prefer him +<i>cæteris paribus</i>, whose profession is most credible.</p> + +<p><i>Object.</i> That which maketh a minister is gifts and +a calling, which are distinct from grace and real +christianity. <i>Answ.</i> Every minister is a christian, +though every christian be not a minister or pastor: +therefore he that is a visible pastor must visibly or +in profession have both.</p> + +<p><i>Object.</i> But a man may be a christian, without +saving grace or godliness. <i>Answ.</i> As much as he +may be godly without godliness. That is, he may +be visibly a christian and godly, without sincere +faith or godliness, but not without the profession +of both. It is not possible that the profession of +christianity in the essentials, can be without the profession +of godliness; for it includeth it.</p> + +<p>II. To the other question I answer, 1. A man that +professeth infidelity or impiety, yea, that professeth +not faith and godliness, is not to be taken for a +minister, or heard as such.</p> + +<p>2. Every one that professeth to stand to his baptismal +covenant professeth faith and godliness.</p> + +<p>3. He that by a vicious life or bad application of +doctrine contradicteth his profession, is to be lawfully +accused of it, and heard speak for himself, and to be +cast out by true church justice, and not by the private +censure of a private person.</p> + +<p>4. Till this be done, though a particular private +member of the church be not bound to think that +the minister is worthy, nor that the church which +suffereth and receiveth him doth well, yet they are +bound to judge him one who by the church's reception +is in possession, and therefore a visible pastor, +and to submit to his public administrations; because +it is not in a private man's power, but the church's, +to determine who shall be the pastor.</p> + +<p>5. But if the case be past controversy and notorious, +that the man is not only scandalous, and weak, +and dull, and negligent, but also either, 1. Intolerably +unable; 2. Or an infidel, or gross heretic; 3. Or +certainly ungodly; a private man should admonish +the church and him, and in case that they proceed +in impenitency, should remove himself to a better +church and ministry. And the church itself should +disown such a man, and commit their souls to one +that is fitter for the trust.</p> + +<p>6. And that church or person who needlessly +owneth such a pastor, or preferreth him before a +fitter, doth thereby harden him in his usurpation, +and is guilty of the hurt of the people's souls, and of +his own, and of the dishonour done to God.</p> + +<h3>Quest. IX. <i>Whether the people are bound to receive or consent to an +ungodly, intolerable, heretical pastor, yea, or one far less fit and +worthy than a competitor, if the magistrate command it, or the bishop +impose him?</i></h3> + +<p>For the deciding of this, take these propositions.</p> + +<p>1. The magistrate is authorized by God to govern +ministers and churches, according to the orders and +laws of Christ (and not against them); but not to +ordain or degrade, nor to make ministers or unmake +them, nor to deprive the church of the liberty settled +on it by the laws of Christ.</p> + +<p>2. The bishops or ordainers are authorized by +Christ to judge of the fitness of the person to the +office in general, and solemnly to invest him in it, +<span class="pagenum"><a name="Page_634" id="Page_634">{634}</a></span> +but not to deprive the people of their freedom, and +exercise of the natural care of their own salvation, +or of any liberty given them by Christ.</p> + +<p>3. The people's liberty in choosing or consenting +to their own pastors, to whom they must commit the +care of their souls, is partly founded in nature, (it +being they that must have the benefit or loss, and no +man being authorized to damn or hazard men's +souls, at least against their wills,) and partly settled +by Scripture, and continued in the church above a +thousand years after Christ, at least in very many +parts of it.<span +class="fnanchor"><a name="Ref_239" id="Ref_239" href="#Foot_239">[239]</a></span> +See Blondel's "Full Proof de jure +plebis in regim. Eccles." Hildebertus Cænoman. +(alias Turonensis) even in his time showeth, that +though the clergy were to lead, and the people to +follow, yet no man was to be made a bishop, or put +upon the people, without their own consent: Epist. +12. Bibl. Pet. to. iii. p. 179. Filesacus will direct +you to more such testimonies. But the thing is past +controversy. I need not cite to the learned the commonly +cited testimony of Cyprian, <i>Plebs maximam +habet potestatem indignos recusandi, &c.</i> And indeed +in the nature of the thing it cannot be: for though +you may drench a mad-man's body by force, when +you give him physic, you cannot so drench men's +souls, nor cure them against their wills.</p> + +<p>4. Not that the people's consent is necessary to +the general office of a gospel minister, to preach and +baptize; but only to the appropriation or relation of +a minister to themselves; that is, to the being of a +pastor of a particular church as such, but not of a +minister of Christ as such.</p> + +<p>5. A man's soul is of so great value above all the +favour of man, or treasures of this world, that no +man should be indifferent to what man's care he +doth commit it; nor should he hazard it upon the +danger of everlasting misery, for fear of displeasing +man, or being accused of schism or disorder.</p> + +<p>6. There is as great difference between an able, +learned, judicious, orthodox, godly, diligent, lively +teacher, and an ignorant, heretical, ungodly, dull, +and slothful man, as there is between a skilful and +an ignorant pilot at sea; or between an able, experienced, +faithful physician, and an ignorant, rash, +and treacherous one, as to the saving men's lives. +And he that would not take a sot or an empiric for his +physician, who were like to kill him, and refuse the +counsel of an able physician, in obedience to a magistrate +or bishop, hath as little reason to do the like +by his soul; nor should he set less by that than by +his life.<span +class="fnanchor"><a name="Ref_240" id="Ref_240" href="#Foot_240">[240]</a></span> +And if Paul said, We have this power for +edification and not for destruction, we may say so of +all magistrates and bishops. Sober divines have +lately showed their error who teach men that they +must be ready to submit to damnation if God require +it, or to suppose that his glory and our salvation are +separable ends; because damnation is a thing which +nature necessitateth man not to desire or intend! +And shall we ascribe more to a magistrate than to +God? and say that we must cast our souls on a likelihood +of damnation to keep order and in obedience to +man? No man can be saved without knowledge and +holiness: an ignorant, dead, ungodly minister is far +less likely to help us to knowledge and holiness, +than an able, holy man. To say God can work by +the unfittest instrument is nothing to the purpose; +till you prove that God would have us take him for +his instrument, and that he useth equally to work by +such, as well as by the fit and worthy, or that we expect +wonders from God, and that ordinarily without +tempting him! yea, when such a usurper of the +ministry is like to damn himself, as well as the +people.</p> + +<p>And here to lenify the minds of Ithacian prelates +towards those that seek their own edification, in such +a case as this, or that refuse unworthy pastors of +their imposing, I will entreat them to censure those +near them no more sharply than they do the persons +in these following instances. Yea, if a separatist go +too far, use him no more uncharitably, than you +would do these men.</p> + +<p>(1.) Gildas Brit. is called Sapiens, and our eldest +writer; and yet he calleth the multitude of the lewd +British clergy whom he reprehendeth in his "Acris +Correptio," traitors and no priests; and concludeth +seriously, that he that calleth them priests, is not +<i>eximius christianus</i>, any excellent christian. Yet +those few that were pious he excepteth and commendeth. +Shall he account them no priests, for +their sinfulness, and will you force others, not only to +call them priests, but to commit their souls to such +men's conduct? when Christ hath said, "If the +blind lead the blind, both will fall into the ditch?" +and Paul, "Take heed unto thyself and unto thy +doctrine; for in so doing, thou shalt both save thyself +and them that hear thee?"<span +class="fnanchor"><a name="Ref_241" id="Ref_241" href="#Foot_241">[241]</a></span></p> + +<p>The second is our second (and first English) historian, +Beda, and in him the famous Johannes Episc. +Hagulstadensis Eccles. who, as he reporteth, wrought +very great miracles, as Eccles. Hist. lib. v. cap. +2-5, is to be read. This man had one Herebaldus +in his clergy, after an abbot; who himself told +Beda as followeth:—That this Johannes Ep. cured +him miraculously of a perilous hurt, taken by disobedient +horsemanship; and when he recovered, he +asked him, whether he were sure that he was baptized? +who answered, That he knew it past doubt, +and named the presbyter that baptized him. The +bishop answered him, If thou wast baptized by that +priest, thou wast not rightly baptized: for I know +him, and that when he was ordained presbyter, he +was so dull of wit, that he could not learn the ministry +of catechising and baptizing. Wherefore I +commanded him altogether to give over the presumption +of this ministry, which he could not altogether +fulfil. And having thus said, he himself took +care to catechise me the same hour; and—being +cured—<i>vitali etiam unda perfusus sum</i>, I was baptized.</p> + +<p>I commend not this example of re-baptizing, the +rather because it seems the priest was not deposed +till after he had baptized Herebaldus: but if he +went so far as to re-baptize, and account the baptism +a nullity, which was done by an unable, insufficient +presbyter, though rightly ordained, judge but +as favourably of men that avoid such presbyters in +our age.</p> + +<p>The third instance shall be that of Cyprian, and +all the worthy bishops in the councils of Carthage +in his time, who re-baptized those baptized by heretics. +And consider withal that in those times many +were called heretics whom we call but schismatics, +that drew disciples after them into separated bodies +and parties, speaking perverse things, though not +contrary to the very essentials of religion, Acts xx. +30. I justify not their opinion: but if so many +holy bishops counted the very baptism of such a +nullity, be not too severe and censorious against those +that go not at all so far from an insufficient, or ungodly, +or grossly scandalous man, for the mere preservation +of their own souls.</p> + +<p><span class="pagenum"><a name="Page_635" id="Page_635">{635}</a></span> +To these I will add the saying of one of the honester +sort of Jesuits, Acosta; and in him of an ancienter +than he: lib. iv. c. 1. p. 354. de reb. Indic. +He extolleth the words of Dionysius Epist. viii. ad +Demoph. which are, <i>Si igitur quæ illuminat sacerdotum +est sancta distinctio, proculdubio ille a sacerdotali +ordine et virtute omnino prolapsus est, qui illuminans +non est, multoque sane magis qui neque illuminatus est. +Atque mihi quidem videtur audax nimium hujusmodi +est, si sacerdotalia munia sibi assumit; neque metuit, +neque veretur ea quæ sunt divina præter meritum persequi; +putatque ea latere Deum, quorum sibi ipse conscius +sit; et se Deum fallere existimat, quem falso nomine +appellat patrem; audetque scelestas blasphemias +suas (neque enim preces dixerim) sacris aris inferre; +easque super signa illa divina, ad Christi similitudinem +dicere. Non est iste sacerdos; non est; sed infestus, +atrox, dolosus, illusor sui, et lupus in dominicam gregem +ovina pelle armatus. His plura aut majora de evangelici +ministerii et culmine et præcipitio qui expectat, +cuique ad resipiscendum non ista sufficiunt, infatuatum +se juxta Domini sententiam, et nullo unquam sale saliri +posse demonstrat.</i> I will not English it, lest those +take encouragement by it who are bent to the other +extreme.</p> + +<p>7. Yet it will be a great offence, if any censorious, +self-conceited person shall on this pretence set up +his judgment of men's parts, to the contempt of +authority, or to the vilifying of worthy men; and +especially if he thereby make a stir and schism in the +church, instead of seeking his own edification.</p> + +<p>8. Yea, if a minister be weaker, yea, and colder +and worse than another, yet if his ministry be competently +fitted to edification, he that cannot leave him +and go to a better, without apparent hurt to the +church, and the souls of others, by division, or exasperating +rulers, or breaking family order, or violating +relative duties, must take himself to be at present +denied the greater helps that others have, and may +trust God in the use of those weaker means, to accept +and bless him; because he is in the station +where he hath set him. This case therefore must +be resolved by a prudent comparing of the good or +hurt which is like to follow, and of the accidents or +circumstances whence that must be discerned.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_239" id="Foot_239" href="#Ref_239">[239]</a> +In the time of the Arian emperors the churches refused +the bishops whom the emperors imposed on them, and stuck +to their own orthodox bishops; especially at Alexandria and +Cæsarea, after the greatest urgency for their obedience.</p> + +<p class="nodent"><a name="Foot_240" id="Foot_240" href="#Ref_240">[240]</a> +Matt. xvi. 26; Prov. x. 32; xix. 8; Luke xii. 4.</p> + +<p class="nodent"><a name="Foot_241" id="Foot_241" href="#Ref_241">[241]</a> +Matt. xv. 14; 1 Tim. iv. 6, 16; Matt. xvi. 6; xxiv. 4. +Mark iv. 24; Luke viii. 18; Matt. xxiii. 16.</p> + +</div> + +<h3>Quest. X. <i>What if the magistrate command the people to receive one +pastor, and the bishops or ordainers another, which of them must be +obeyed?</i></h3> + +<p>1. The magistrate, and not the bishop or people, +(unless under him,) hath the power and disposal of +the circumstantials or accidents of the church; I +mean of the temple, the pulpit, the tithes, &c.<span +class="fnanchor"><a name="Ref_242" id="Ref_242" href="#Foot_242">[242]</a></span> +And +he is to determine what ministers are fit either for +his own countenance or toleration, and what not. +In these therefore he is to be obeyed before the +bishops or others.</p> + +<p>2. If a pope or prelate of a foreign church, or any +that hath no lawful jurisdiction or government over +the church that wanteth a pastor, shall command +them to receive one, their command is null, and to +be contemned.</p> + +<p>3. Neither magistrate nor bishop, as is said, may +deny the church or people any liberty which God in +nature, or Christ in the gospel, hath settled on them, +as to the reception of their proper pastors.</p> + +<p>4. No bishop, but only the magistrate, can compel +by the sword the obedience of his commands.</p> + +<p>5. If one of them command the reception of a +worthy person, and the other of an intolerable one, +the former must prevail, because of obedience to +Christ, and care of our souls.</p> + +<p>6. But if the persons be equal, or both fit, the +magistrate is to be obeyed, if he be peremptory in +his commands, and decide the case in order to the +peace or protection of the church; both because it +is a lawful thing, and because else he will permit no +other.</p> + +<p>7. And the rather because the magistrate's power +is more past controversy, than, whether any bishop, +pastor, or synod, can any further than by counsel +and persuasion, oblige the people to receive a pastor.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_242" id="Foot_242" href="#Ref_242">[242]</a> +See more of this after.</p> + +</div> + +<h3>Quest. XI. <i>Whether an uninterrupted succession either of right +ordination or of conveyance by jurisdiction, be necessary to the being +of the ministry, or of a true church?</i></h3> + +<p>The papists have hitherto insisted on the necessity +of successive right ordination; but Voetius <i>de +desperata Causa Papatus</i> hath in this so handled +them, and confuted Jansenius, as hath indeed showed +the desperateness of that cause: and they perceive +that the papacy itself cannot be upheld by that way; +and therefore Johnson, alias Terret, in his rejoinder +against me, now concludeth, that it is not for want +of a successive consecration that they condemn the +church of England, but for want of true jurisdiction, +because other bishops had title to the places whilst +they were put in; and that successive consecration +(which we take to include ordination) is not necessary +to the being of ministry or church. And it is +most certain to any man acquainted in church history, +that their popes have had a succession of +neither. Their way of election hath been frequently +changed, sometimes being by the people, sometimes +by the clergy, sometimes by the emperors, and lastly +by the cardinals alone. Ordination they have sometimes +wanted, and a layman been chosen; and oft +the ordination hath been by such as had no power +according to their own laws. And frequent intercisions +have been made, sometimes by many years' +vacancy, when they had no church (and so there +was none on earth, if the pope be the constitutive +head) for want of a pope: sometimes by long schisms, +when of two or three popes, no one could be known +to have more right than another, nor did they otherwise +carry it, than by power at last: sometimes by +the utter incapacity of the possessors, some being +laymen, some heretics and infidels, so judged by +councils at Rome, Constance, Basil; and Eugenius +the fourth continued after he was so censured, and +condemned, and deposed by the general council. I +have proved all this at large elsewhere.</p> + +<p>And he that will not be cheated with a bare sound +of words, but will ask them, whether by a succession +of jurisdiction, they mean efficient, conveying jurisdiction +in the causers of his call, or received jurisdiction +in the office received, will find that they do +but hide their desperate cause in confusion and an +insignificant noise. For they maintain that none on +earth have an efficient jurisdiction in making popes. +For the former pope doth not make his successor; +and both electors, ordainers, and consecrators, yea, +and the people receiving, they hold to be subjects of +the pope when made, and therefore make him not +by jurisdiction giving him the power. Therefore +Johnson tells me, that Christ only, and not man, +doth give the power, and they must needs hold that +men have nothing to do but design the person recipient +by election and reception, and to invest him +ceremonially in the possession. So that no efficient +jurisdiction is here used at all by man. And +for received jurisdiction, 1. No one questioneth but +when that office is received which is essentially governing, +he that receiveth it receiveth a governing +<span class="pagenum"><a name="Page_636" id="Page_636">{636}</a></span> +power, or else he did not receive the office. If the +question be only, whether the office of a bishop be +an office of jurisdiction, or contain essentially a governing +power, they make no question of this themselves. +So that the noise of successive jurisdiction +is vanished into nothing. 2. And with them that +deny any jurisdiction to belong to presbyters, this +will be nothing as to their case, who have nothing +but orders to receive.</p> + +<p>They have nothing of sense left them to say but +this, That though the efficient jurisdiction which +maketh popes be only in Christ, because no men are +their superiors, yet bishops and presbyters who have +superiors, cannot receive their power but by an efficient +power of man, which must come down by uninterrupted +succession.</p> + +<p><i>Answ.</i> 1. And so if ever the papal office have an +intercision, (as I have proved it hath had as to lawful +popes,) the whole catholic church is nullified; +and it is impossible to give it a new being, but by a +new pope.</p> + +<p>But the best is, that by their doctrine indeed they +need not to plead for an uninterrupted succession +either of popes, bishops, or presbyters, but that they +think it a useful cheat to perplex all that are not +their subjects. For if the papacy were extinct a +hundred years, Christ is still alive; and seeing it is +no matter <i>ad esse</i> who be the electors or consecraters, +so it be but made known conveniently to the people, +and men only elect and receive the person, and +Christ only giveth the power, (by his stated law,) +what hindereth after the longest extinction or intercision, +but that somebody, or some sort of person, +may choose a pope again, and so Christ make him +pope? And thus the catholic church may die and +live again by a new creation, many times over.</p> + +<p>And when the pope hath a resurrection after the +longest intercision, so may all the bishops and priests +in the world, because a new pope can make new +bishops, and new bishops can make new priests. +And where then is there any show of necessity of an +uninterrupted succession of any of them? All that +will follow is, that the particular churches die till a +resurrection; and so doth the whole church on earth +every time the pope dieth, till another be made, if +he be the constitutive head.</p> + +<p>2. But as they say that Christ only efficiently +giveth the power to the pope, so say we to the +bishops or pastors of the church. For there is no +act of Christ's collation to be proved, but the Scripture +law or grant: and if that standing law give +power to the pope, when men have but designed the +person, the same law will do the same to bishops or +pastors; for it establisheth their office in the same +sort. Or rather in truth there is no word, that +giveth power to any such officer as a universal +head or pope, but the law for the pastoral office is +uncontrovertible.</p> + +<p>And what the Spanish bishops at Trent thought +of the Divine right of the bishop's office, I need not +mention.</p> + +<p>I shall therefore thus truly resolve the question.</p> + +<p>1. In all ordinations and elections, man doth but +first choose the recipient person. 2. And ceremoniously +and ministerially invest him in the possession +when God hath given him the power; but the efficient +collation or grant of the power is done only by +Christ, by the instrumentality of his law or institution. +As when the king by a charter saith, Whoever +the city shall choose, shall be their mayor, and +have such and such power, and be invested in it by +the recorder or steward: here the person elected receiveth +all his power from the king by his charter, +(which is a standing efficient, conveying it to the +capable chosen person,) and not from the choosers +or recorder; only the last is as a servant to deliver +possession. So is it in this case.</p> + +<p>2. The regular way of entrance appointed by +Christ to make a person capable, is the said election +and ordination. And for order sake where that +may be had, the unordained are not to be received +as pastors.</p> + +<p>3. If any get possession, by false, pretended ordination +or mission, and be received by the church. I +have before told you that he is a pastor as to the +church's use and benefit, though not to his own. +And so the church is not extinct by every fraudulent +usurpation or mistake, and so not by want of a true +ordination or mission.</p> + +<p>4. If the way of regular ordination fail, God may +otherwise (by the church's necessity, and the notorious +aptitude of the person) notify his will to the +church, what person they shall receive; (as if a +layman were cast on the Indian shore and converted +thousands, who could have no ordination;) and upon +the people's reception or consent, that man will be +a true pastor.</p> + +<p>And seeing the papists in the conclusion (as Johnson +<i>ubi supra</i>) are fain to cast all their cause on the +church's reception of the pope, they cannot deny +reasonably but <i>ad esse</i> the church's reception may +serve also for another officer; and indeed much better +than for a pope. For, 1. The universal church +is so great, that no man can know when the greater +part receiveth him, and when not, except in some +notorious declarations. 2. And it is now known, +that the far greater part of the universal church +(the Greeks, Armenians, Abassines, Coptics, protestants, +&c.) do not receive the Roman head. 3. +And when one part of Europe received one pope, and +another part another pope, for above forty years together, +who could tell which of the parties was to +be accounted the church? It was not then known, +and is not known yet to this day; and no papist can +prove it, who affirmeth it.</p> + +<p>As a church, e. g. Constantinople, may be gathered, +or <i>oriri de novo</i> where there is none before, so +may it be restored where it is extinct. And possibly +a layman (as Frumentius and Edesius in the Indies) +may be the instrument of men's conversion. +And if so, they may by consent become their pastors, +when regular ordination cannot be had.</p> + +<p>I have said more of this in my "Disputations of +Church Government," disp. ii. The truth is, the +pretence of a necessity of uninterrupted, successive +ordination, mission, or jurisdictional collation <i>ad +esse</i>, to the being of ministry or church, is but a cheat +of men that have an interest of their own which requireth +such a plea, when they may easily know, +that it would overthrow themselves.</p> + +<h3>Quest. XII. <i>Whether there be, or ever was, such a thing in the +world, as one catholic church, constituted by any head besides or +under Christ?</i></h3> + +<p>The greatest and first controversy between us and +the papists, is not what man or politic person is the +head of the whole visible church; but, whether +there be any such head at all, either personal, or +collective, monarchical, aristocratical, or democratical +under Christ, of his appointment or allowance? +or any such thing as a catholic church so headed or +constituted? Which they affirm and we deny. That +neither pope nor general council is such a head, I +have proved so fully in my "Key for Catholics" and +other books, that I will not here stay to make repetition +of it. That the pope is no such head, we may +take for granted, 1. Because they bring no proof of +<span class="pagenum"><a name="Page_637" id="Page_637">{637}</a></span> +it, whatever they vainly pretend. 2. Because our +divines have copiously disproved it, to whom I refer +you. 3. Because the universal church never received +such a head, as I have proved against Johnson. +4. And whether it be the pope, their bishop +of Chalcedon, <i>ubi supra</i>, et Sancta Clara, "System. +Fid." say is not <i>de fide</i>.</p> + +<p>That a council is no such head I have largely +proved as aforesaid, part ii. "Key for Catholics." +And, 1. The use of it being but for concord proveth +it. 2. Most papists confess it. 3. Else there should +be seldom any church in the world for want of a +head, yea, never any.</p> + +<p>For I have proved there and to Johnson, that +there never was a true general council of the universal +church; but only imperial councils of the +churches under one emperor's power, and those that +having been under it, had been used to such councils; +and that it is not a thing ever to be attempted +or expected, as being unlawful and morally impossible.<span +class="fnanchor"><a name="Ref_243" id="Ref_243" href="#Foot_243">[243]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_243" id="Foot_243" href="#Ref_243">[243]</a> +See also my "Reasons of Christian Religion," Cons. ii. +of the interest of the church.</p> + +</div> + +<h3>Quest. XIII. <i>Whether there be such a thing as a visible catholic +church? And what it is?</i></h3> + +<p>The ancients differently used the terms, a catholic +church, and, the catholic church. By the first they +meant any particular church which was part of the +universal; by the second they meant the universal +church itself.<span +class="fnanchor"><a name="Ref_244" id="Ref_244" href="#Foot_244">[244]</a></span> +And this is it that we now mean. And +I answer affirmatively, there is a visible universal +church, not only as a community, or as a kingdom +distinct from the king, but as a political society.</p> + +<p>2. This church is the universality of baptized +visible christians headed by Jesus Christ himself.<span +class="fnanchor"><a name="Ref_245" id="Ref_245" href="#Foot_245">[245]</a></span></p> + +<p>There is this, and there is no other upon earth. +The papists say, that this is no visible church because +the Head is not visible.</p> + +<p>I answer, 1. It is not necessary that he be seen, +but visible: and is not Christ a visible person?</p> + +<p>2. This church consisteth of two parts, the triumphant +part in glory, and the militant part; and +Christ is not only visible but seen by the triumphant +part: as the king is not seen by the ten-thousandth +part of his kingdoms, but by his courtiers and those +about him, and yet he is king of all.</p> + +<p>3. Christ was seen on earth for above thirty +years; and the kingdom may be called visible, in +that the King was once visible on earth, and is +now visible in heaven: as if the king would show +himself to his people but one year together in all +his life.</p> + +<p>4. It ill becometh the papists of any men, to say +that Christ is not visible, who make him, see him, +taste him, handle him, eat him, drink him, digest +him in every church, in every mass throughout the +year, and throughout the world; and this not as +divided, but as whole Christ.</p> + +<p><i>Object.</i> But this is not <i>quatenus</i> regent.</p> + +<p><i>Answ.</i> If you see him that is regent, and see his +laws and gospel which are his governing instruments, +together with his ministers who are his +officers, it is enough to denominate his kingdom +visible.</p> + +<p>5. The church might be fitly denominated visible +<i>secundum quid</i>, if Christ himself were invisible; because +the politic body is visible, the dispersed officers, +assemblies, and laws are visible. But sure +all these together may well serve for the denomination.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_244" id="Foot_244" href="#Ref_244">[244]</a> +1 Cor. xii. 12, and throughout.</p> + +<p class="nodent"><a name="Foot_245" id="Foot_245" href="#Ref_245">[245]</a> +Eph. iv. 1, 5-7, 16.</p> + +</div> + +<h3>Quest. XIV. <i>What is it that maketh a visible member of the +universal church? And who are to be accounted such?</i></h3> + +<p>1. Baptism maketh a visible member of the universal +church; and the baptized (as to entrance, unless +they go out again) are to be accounted such.<span +class="fnanchor"><a name="Ref_246" id="Ref_246" href="#Foot_246">[246]</a></span></p> + +<p>2. By baptism we mean, open devotion or dedication +to God by the baptismal covenant, in which the +adult for themselves, and parents for their infants, +do profess consent to the covenant of grace; which +includeth a belief of all the essential articles of the +faith, and a resolution for sincere obedience; and a +consent to the relations between God and us, viz. +that he be our reconciled Father, our Saviour, and +our Sanctifier.</p> + +<p>3. The continuance of this consent is necessary to +the continuance of our visible membership.</p> + +<p>4. He that through ignorance, or incapacity for +want of water, or a minister, is not baptized, and yet +is solemnly or notoriously dedicated and devoted to +God the Father, Son, and Holy Ghost, in the same +covenant, though without the outward sign, and professeth +openly the same religion, is a visible christian, +though not by a complete and regular visibility; +as a soldier not listed nor taking his colours, or a +marriage not regularly solemnized, &c.</p> + +<p>5. He that forsaketh his covenant by apostasy, or +is totally and duly excommunicated, ceaseth to be a +visible member of the church.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_246" id="Foot_246" href="#Ref_246">[246]</a> +Matt. xxviii. 19; Mark xvi. 16.</p> + +</div> + +<h3>Quest. XV. <i>Whether besides the profession of christianity, either +testimony or evidence of conversion, or practical godliness, be +necessary to prove a man a member of the universal visible church?</i></h3> + +<p>1. As the Mediator is the way to the Father, sent +to recover us to God, so christianity includeth godliness; +and he professeth not christianity, who professeth +not godliness.<span +class="fnanchor"><a name="Ref_247" id="Ref_247" href="#Foot_247">[247]</a></span></p> + +<p>2. He that professeth the baptismal covenant, professeth +christianity, and godliness, and true conversion. +And therefore cannot be rejected for want of +a profession of conversion or godliness.</p> + +<p>3. But he that is justly suspected not to understand +his own profession, but to speak general words, +without the sense, may and ought to be examined +by him that is to baptize him; and therefore though +the apostles among the Jews who had been bred up +among the oracles of God, did justly presume of so +much understanding, as that they baptized men the +same day that they professed to believe in Christ; +yet when they baptized converted gentiles, we have +reason to think, that they first received a particular +account of their converts, that they understood the +three essential articles of the covenant.<span +class="fnanchor"><a name="Ref_248" id="Ref_248" href="#Foot_248">[248]</a></span> +1. Because +the creed is fitted to that use, and hath been ever +used thereunto by the churches, as by tradition from +the apostles' practice. 2. Because the church in all +ages, as far as church history leadeth us upward, +hath used catechising before baptizing; yea, and to +keep men as catechumens some time for preparation. +3. Because common experience telleth us, that multitudes +can say the creed that understand it not.</p> + +<p>If any yet urge the apostles' example, I will grant +that it obligeth us when the case is the like (and I +will not fly to any conceit of their heart-searching, +or discerning men's sincerity). When you bring us +to a people that before were the visible church of +God, and were all their lifetime trained up in the +<span class="pagenum"><a name="Page_638" id="Page_638">{638}</a></span> +knowledge of God, of sin, of duty, of the promised +Messiah, according to all the law and prophets, and +want nothing, but to know the Son and the Holy +Ghost, that this Jesus is the Christ, who will reconcile +us to God, and give us the sanctifying Spirit, +then we will also baptize men the same day that they +profess to believe in Jesus Christ, and in the Father +as reconciled by him, and the Holy Ghost as given +by him. But if we have those to deal with who +know not God, or sin, or misery, or Scripture prophecies, +no nor natural verities, we know no proof +that the apostles so hastily baptized such.</p> + +<p>Of this I have largely spoken in my "Treatise of +Confirmation."</p> + +<p>4. It is not necessary to a man's baptism and first +church membership, that he give any testimony of +an antecedent godly life; because it is repentance +and future obedience professed that is his title; and +we must not keep men from covenanting, till we first +see whether they will keep the covenant which they +are to make. For covenanting goeth before covenant +keeping: and it is any, the most impious +sinner, who repenteth, that is to be washed and justified +as soon as he becometh a believer.</p> + +<p>5. Yet if any that professeth faith and repentance, +should commit whoredom, drunkenness, murder, +blasphemy, or any mortal sin, before he is +baptized, we have reason to make a stop of that +man's baptism, because he contradicteth his own +profession, and giveth us cause to take it for hypocritical, +till he give us better evidence that he is +penitent indeed.<span +class="fnanchor"><a name="Ref_249" id="Ref_249" href="#Foot_249">[249]</a></span></p> + +<p>6. Heart covenanting maketh an invisible church +member, and verbal covenanting and baptism make +a visible church member. And he that maketh a +profession of christianity, so far as to declare that he +believeth all the articles of the creed particularly +and understandingly, (with some tolerable understanding, +though not distinct enough and full,) and +that he openly devoteth himself to God the Father, +Son, and Spirit, in the vow and covenant of baptism, +doth produce a sufficient title to the relation of a +christian and church member; and no minister may +reject him, for want of telling when, and by what +arguments, means, order, or degrees he was converted.</p> + +<p>7. They that forsake these terms of church entrance, +left us by Christ and his apostles, and used +by all the churches in the world, and reject those +that show the title of such a profession, for want of +something more, and set up other, stricter terms of +their own, as necessary to discover men's conversion +and sincerity, are guilty of church tyranny against +men, and usurpation against Christ; and of making +engines to divide the churches, seeing there will +never be agreement on any human devised terms, +but some will be of one side, and some of another, +when they forsake the terms of Christ.</p> + +<p>8. Yet if the pastor shall see cause upon suspicion +of hypocrisy, <i>ad melius esse</i>, to put divers questions +to one man more than to another, and to desire further +satisfaction, the catechumens ought in conscience +to answer him, and endeavour his satisfaction. +For a minister is not tied up to speak only such or +such words to the penitent; and he that should say, +I will answer you no further than to repeat the +creed, doth give a man reason to suppose him either +ignorant or proud, and to suspend the reception of +him, though not to deny it. But still <i>ad esse</i> no +terms must be imposed as necessary on the church, +but what the Holy Ghost by the apostles hath +established.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_247" id="Foot_247" href="#Ref_247">[247]</a> +John xiv. 6; 1 Tim. iii. 16; vi. 3, 11; 2 Pet. i. 3.</p> + +<p class="nodent"><a name="Foot_248" id="Foot_248" href="#Ref_248">[248]</a> +Acts ii. 38, 39.</p> + +<p class="nodent"><a name="Foot_249" id="Foot_249" href="#Ref_249">[249]</a> +Cor. vi. 9, 10; Tit. iii. 3-5; Eph. ii. 1-3; Acts ii. +37, 38.</p> + +</div> + +<h3>Quest. XVI. <i>What is necessary to a man's reception into membership +in a particular church, over and above this foresaid title? whether +any other trials, or covenant, or what?</i></h3> + +<p>1. A particular church is a regular part of the universal, +as a city of a kingdom, or a troop of an army.</p> + +<p>2. Every man that is a member of the particular +church, is a member of the universal; but every one +that is a member of the universal church, is not a +member of a particular.</p> + +<p>3. Every particular church hath its own particular +pastor, (one or more,) and its own particular place or +bounds of habitation or residence; therefore he that +will be a member of a particular church, 1. Must cohabit, +or live in a proximity capable of communion. +2. And must consent to be a member of that particular +church, and to be under the guidance of its particular +pastor, in their office work. For he cannot +be made a member without his own consent and will; +nor can he be a member, that subjecteth not himself +to the governor or guide.</p> + +<p>4. He therefore that will intrude into their communion +and privileges without expressing his consent +beforehand to be a member, and to submit to +the pastoral oversight, is to be taken for an invader.</p> + +<p>5. But no other personal qualification is to be exacted +of him as necessary, but that he be a member +of the church universal. As he is not to be baptized +again, so neither to give again all that account +of his faith and repentance particularly which he +gave at baptism; much less any higher proofs of his +sincerity; but if he continue in the covenant and +church state which he was baptized into, he is capable +thereby of reception into any particular church +upon particular consent. Nor is there any Scripture +proof of any new examinations about their conversion +or sincerity, at their removals or entrance into +a particular church.</p> + +<p>6. But yet because he is not now looked on only +as a covenant maker, as he was at baptism, but also +as a covenant keeper or performer, therefore if any +can prove that he is false to his baptismal covenant, +by apostasy, heresy, or a wicked life, he is to be refused +till he be absolved upon his renewed repentance.</p> + +<p>7. He that oft professeth to repent, and by oft revolting +into mortal sin, (that is, sin which showeth +a state of death,) doth show that he was not sincere, +must afterward show his repentance by actual amendment, +before he can say, it is his due to be believed.</p> + +<p>8. Whether you will call this consent to particular +church relation and duty, by the name of a covenant +or not, is but <i>lis de nomine</i>: it is more than mutual +consent that is necessary to be expressed; and mutual +consent expressed may be called a covenant.</p> + +<p>9. <i>Ad melius esse</i>, the more express the consent or +covenant is, the better: for in so great matters men +should know what they do, and deal above-board: +especially when experience telleth us, that ignorance +and imagery is ready to eat out the heart of religion +in almost all the churches in the world. But yet <i>ad +esse</i> churches must see that they feign or make no +more covenants necessary than God hath made; because +human, unnecessary inventions have so long +distracted and laid waste the churches of Christ.</p> + +<p>10. The pastor's consent must concur with the +persons to be received: for it must be mutual consent; +and as none can be a member, so none may be +a pastor, against his will.<span +class="fnanchor"><a name="Ref_250" id="Ref_250" href="#Foot_250">[250]</a></span> +And though he be under +Christ's laws what persons to receive, and is not arbitrary +to do what he list, yet he is the guide of the +church, and the discerner of his own duty. And +<span class="pagenum"><a name="Page_639" id="Page_639">{639}</a></span> +a pastor may have reasons to refuse to take a man +into his particular charge, without rejecting him as +unworthy. Perhaps he may already have more in +number than he can well take care of. And other +such reasons may fall out.</p> + +<p>11. In those countries where the magistrate's +laws and common consent, do take every qualified +person for a member of that church where his habitation +is, (called a parish,) and to which he ordinarily +resorteth, the pastor that undertaketh that +charge, doth thereby seem to consent to be pastor to +all such persons in that parish. And there cohabitation +and ordinary conjunction with the church, may +go for a signification of consent, and instead of more +particular contract or covenant, by virtue of the exposition +of the said laws and customs. Yet so, that +a man is not therefore to be taken for a member of +the church merely because he liveth in the parish; +for so atheists, infidels, heretics, and papists may do; +but because he is, 1. A parishioner, 2. Qualified, +3. Joining with the church, and actually submitting +to the ministry.</p> + +<p>12. Where there is this much only, it is a sinful +slander to say that such a parish is no true church +of Christ; however there may be many desirable +orders wanting to its better being. Who hath the +power of trying and receiving we shall show anon.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_250" id="Foot_250" href="#Ref_250">[250]</a> +Matt. xxviii. 19, 20; Heb. xiii. 7, 17; 1 Thess. v. 12, 13; +1 Tim. v. 17.</p> + +</div> + +<h3>Quest. XVII. <i>Wherein doth the ministerial office essentially +consist?</i></h3> + +<p>The office of the sacred ministry is a mixed relation +(not a simple).<span +class="fnanchor"><a name="Ref_251" id="Ref_251" href="#Foot_251">[251]</a></span> +I. As the minister is related +to Christ, he is his servant or minister by office; that +is, one commissioned by him for that sacred work: +where there is, 1. The commission itself (which is +not particular, but general, in a general law, applicable +to each singular person when qualified). +2. The determination of the individual person who +is to receive it: which consisteth in the call, which +I have opened before and therefore repeat not. Only +note again, 1. That by virtue of the general commission +or institution of the office in specie, the power +is conveyed from Christ to the individual person, and +that the church (electors or ordainers) are not the +donors, authorizers, or obligers, but only instruments +of designing an apt recipient, and delivering him +possession. 2. That by virtue of this institution, +charter, or law commission, it is that the acts of a +man seemingly or visibly called, are valid to the +church, though really he were not ordained or truly +called, but deceived them by hypocritical intrusion.<span +class="fnanchor"><a name="Ref_252" id="Ref_252" href="#Foot_252">[252]</a></span></p> + +<p>2. The causation or efficiency of Christ in the +making any one a minister, is, 1. Dispositive, making +him a qualified, fit recipient; 2. Then applying the +general commission to him, or giving him the function +itself.<span +class="fnanchor"><a name="Ref_253" id="Ref_253" href="#Foot_253">[253]</a></span></p> + +<p>1. The dispositive acts of Christ are, 1. Giving +him competent knowledge for a minister. 2. Giving +him competent goodness; that is, love to God, truth, +and souls, and willingness for the work. 3. Giving +him competent power and abilities for execution, +which is principally in utterance; and so qualifying +his intellect, will, and executive power.<span +class="fnanchor"><a name="Ref_254" id="Ref_254" href="#Foot_254">[254]</a></span></p> + +<p>2. The immediate conveyance or act of collation, +is, 1. An obligation laid on the person to do the +work. 2. Authority given him to warrant him, and +to oblige others; that is, a <i>jus docendi, gubernandi, &c.</i></p> + +<p>3. The form of the relation is denominated, +1. From the reception of these efficiencies in general. +2. From the subordination which hereby they are +placed in to Christ, as their relation is denominated +<i>a termino</i>.</p> + +<p>1. Formally the office consisteth in, 1. An obligation +to do the work of the office. 2. Authority to do +it, and to oblige others to submit to it.</p> + +<p>2. These make up an office which being denominated +also from the <i>terminus</i>, is considered, 1. As to +the nearest term, which is the work to be done. +2. The remote, which is the object of that work.</p> + +<p>The work is, 1. Teaching: 2. Ruling: 3. Worshipping.<span +class="fnanchor"><a name="Ref_255" id="Ref_255" href="#Foot_255">[255]</a></span> +And so it is essentially An obligation +and power of ministerial teaching, ruling, and worshipping +God.</p> + +<p>2. As to the object it is, 1. The world to be converted. +2. The converted to be baptized, and congregated +or ordered into particular societies (so far +as may be). 3. The baptized and congregate to be, +(1.) Taught; (2.) Ruled; (3.) Guided in worship.<span +class="fnanchor"><a name="Ref_256" id="Ref_256" href="#Foot_256">[256]</a></span></p> + +<p>From all which resulteth an office which is ministerially +subordinate to Christ, 1. The Prophet or +Teacher; 2. The Ruler; 3. The High Priest and Lover +of his church; and it may be aptly called both a teaching +ministry, a ruling ministry, (not by the sword, +but by the word,) and a priesthood or priestly ministry.<span +class="fnanchor"><a name="Ref_257" id="Ref_257" href="#Foot_257">[257]</a></span></p> + +<p>II. As the pastor is related to the church, he is, +1. A constitutive part of particular political churches. +2. He is Christ's minister for the church and for +Christ; that is, to teach, rule, and worship with the +church. He is above the church, and greater than +it, as to order and power, and not the minister of +the church as the efficient of the ministry: but he is +less and worse than the church finally and materially; +and is finally the church's minister, as the physician +is the patient's physician; not made a physician by +him, but chosen and used as his physician for his cure: +so that to speak properly, he is not from them, but +for them. He is Christ's minister for their good; +as the shepherd is his master's servant, for his flock, +and so finally only the servant of the sheep.<span +class="fnanchor"><a name="Ref_258" id="Ref_258" href="#Foot_258">[258]</a></span></p> + +<p>The whole uncontrovertible work of the office is laid +down in my small book called "Universal Concord," +to which I must refer you.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_251" id="Foot_251" href="#Ref_251">[251]</a> +John xx. 21; xiii. 20; Luke x. 3; Rom. x. 15; Acts xx. 28.</p> + +<p class="nodent"><a name="Foot_252" id="Foot_252" href="#Ref_252">[252]</a> +Phil. i. 15-17; Matt. vii. 22; Rom. xv. 14.</p> + +<p class="nodent"><a name="Foot_253" id="Foot_253" href="#Ref_253">[253]</a> +Eph. iv. 7, 8; 2 Tim. ii. 2; i. 5, 7; Eph. vi. 19; Col. +iv. 3; 2 Cor. x. 4, 5.</p> + +<p class="nodent"><a name="Foot_254" id="Foot_254" href="#Ref_254">[254]</a> +Tit. i. 2; 2 Cor. viii. 6; 1 Cor. iv. 1, 2; Tit. i. 7.</p> + +<p class="nodent"><a name="Foot_255" id="Foot_255" href="#Ref_255">[255]</a> +2 Tim. 2; iii. 2; iv. 11; vi. 2, 3; 1 Thess. v. 12, 13.</p> + +<p class="nodent"><a name="Foot_256" id="Foot_256" href="#Ref_256">[256]</a> +Heb. xiii. 7, 17; Acts vi. 4; ix. 40; xx. 36; Mal. ii. 7; +Heb. x. 11.</p> + +<p class="nodent"><a name="Foot_257" id="Foot_257" href="#Ref_257">[257]</a> +Rev. i. 6; v. 10; xx. 6; 1 Pet. ii. 5, 6.</p> + +<p class="nodent"><a name="Foot_258" id="Foot_258" href="#Ref_258">[258]</a> +Rom. i. 1; Col. iv. 12; 2 Pet. i. 1; 1 Cor. iv. 1, 2; +iii. 5; 2 Cor. iii. 6; xi. 4; xi. 23; Matt. xxix. 45, 46, 48; +1 Cor. ix. 19.</p> + +</div> + +<h3>Quest. XVIII. <i>Whether the people's choice or consent is necessary +to the office of a minister in his first work, as he is to convert +infidels, and baptize them? And whether this be a work of office? And +what call is necessary to it?</i></h3> + +<p>I conjoin these three distinct questions for expedition.</p> + +<p>1. That it is part of the minister's office work to +teach, convert, and baptize men, to bring them out +of the world into the church, is undeniable; 1. In +Christ's express commission, Matt. xxviii. 19, 20, +"Go, disciple me all nations, baptizing them—" +2. In the execution of this commission.</p> + +<p>2. That this was not peculiar to the apostles or +their age is proved, 1. Because not an extraordinary +work, like miracles, &c. but the first great business +of the gospel and ministry in the world. 2. Because +others as well as the apostles did it in that age, and +ever since. 3. Because the promise is annexed to +the office thus described, "I am with you always to +the end of the world." Or if you translate it "age," +<span class="pagenum"><a name="Page_640" id="Page_640">{640}</a></span> +it is the age of the church of the Messiah incarnate, +which is all one. 4. Because it was a small part of +the world comparatively that heard the gospel in the +apostles' days.<span +class="fnanchor"><a name="Ref_259" id="Ref_259" href="#Foot_259">[259]</a></span> +And the far greatest part of the +world is without it at this day, when yet God our +Saviour would have all men to be saved, and to +come to the knowledge of the truth. 5. Even where +the gospel hath long continued, for the most part +there are many still that are in infidelity. And so +great a work is not left without an appointed suitable +means for its performance: and if an office +was necessary for it in the first age, it is not +credible that it is left to private men's charity ever +since. 6. Especially considering that private men +are to be supposed insufficient; (1.) Because they +are not educated purposely for it, but usually for +something else. (2.) Because that they have other +callings to take them up. (3.) Because they have +no special obligation. And that which is no man's +peculiar work, is usually left undone by all.</p> + +<p>II. The people's call or consent is not necessary to +a minister's reception of his office in general, nor +for this part of his work in special; but only to his +pastoral relation to themselves.</p> + +<p>1. It is so in other functions that are exercised by +skill. The patients or people make not a man a +physician or lawyer, but only choose what physician +shall be their physician, and what lawyer shall be +their counsellor.</p> + +<p>2. If the people's call or consent be necessary, it +is either the infidels' or the church's. Not the infidels +to whom he is to preach: for, 1. He is authorized +to preach to them (as the apostles were) before +he goeth to them. 2. Their consent is but a natural +consequent requisite for the reception and success +of their teaching, but not to the authority which is +prerequisite. 3. Infidels cannot do so much towards +the making of a minister of Christ. 4. Else Christ +would have few such ministers. 5. If it be infidels, +either all or some? If some, why those rather than +others? Or is a man made a minister by every infidel +auditory that heareth him?</p> + +<p>2. Nor is it christian people that must do this +much to the making of a general minister: for, 1. +They have no such power given for it, in nature or +the word of God. 2. They are generally unqualified +and unable for such a work. 3. They are no where +obliged to it, nor can fitly leave their callings for it; +much less to get the abilities necessary to judge. +4. Which of the people have this power? Is it any +of them, or any church of private men? or some +one more than the rest? Neither one nor all can +lay any claim to it. There is some reason why this +congregation rather than another should choose +their own pastors; but there is no reason (nor Scripture) +that this congregation choose a minister to +convert the world.</p> + +<p>III. I conclude therefore that the call of a minister +in general doth consist, 1. Dispositively in the +due qualifications and enablement of the person. +2. And the necessity of the people, with opportunity, +is a providential part of the call. 3. And the ordainers +are the orderly electors and determiners of +the person that shall receive the power from Christ.</p> + +<p>1. For this is part of the power of the keys or +church government. 2. And Paul giveth this direction +for exercising of this power to Timothy, which +showeth the ordinary way of calling; 2 Tim. ii. 2, +"And the things which thou hast heard of me among +many witnesses, the same commit thou to faithful +men, who shall be able to teach others also."<span +class="fnanchor"><a name="Ref_260" id="Ref_260" href="#Foot_260">[260]</a></span> +Acts xiii. 1-3, "There were in the church at Antioch +certain prophets—As they ministered to the Lord, +the Holy Ghost said, Separate me Barnabas and +Saul for the work whereunto I have called them; +and when they had fasted and prayed, and laid their +hands on them, they sent them away. And they +being sent forth by the Holy Ghost, departed." In +this (whether it be called an ordination, or rather a +mission) there is somewhat ordinary, (that it be by +men in office,) and somewhat extraordinary (that it +be by a special inspiration of the Holy Ghost).</p> + +<p>And Timothy received his gifts and office by the +imposition of the hands of Paul and of the presbytery. +1 Tim. iv. 14; 2 Tim. i. 6, 1 Tim. v. 22, "Lay +hands suddenly on no man."</p> + +<p>These instances make the case the clearer, 1. Because +it is certain that all the governing power +which is given by Christ to the church under the +name of the keys, is given to the pastors. 2. Because +there are no other competitors to lay a reasonable +claim to it.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_259" id="Foot_259" href="#Ref_259">[259]</a> +Rom. x. 15, 16.</p> + +<p class="nodent"><a name="Foot_260" id="Foot_260" href="#Ref_260">[260]</a> +1 Tim. iii. 6, 7; Tit. i. 5, 6.</p> + +</div> + +<h3>Quest. XIX. <i>Wherein consistent the power and nature of ordination? +And to whom doth it belong? And is it an act of jurisdiction? And is +imposition of hands necessary in it?</i></h3> + +<p>I. This is resolved on the by before. 1. Ordination +performeth two things: (1.) The designation, +election, or determination of the person who shall +receive the office. (2.) The ministerial investiture +of him in that office; which is a ceremonial delivery +of possession; as a servant doth deliver possession +of a house by delivering him the key, who hath before +received the power or right from the owner.</p> + +<p>2. The office delivered by this election and investiture, +is the sacred ministerial office in general to +be after exercised according to particular calls and +opportunities; as Christ called the apostles, and the +Spirit called the ordinary general teachers of those +times; such as Barnabas, Silas, Silvanus, Timothy, +Epaphroditus, Apollos, &c. And as is before cited, +2 Tim. ii. 2. As a man is made in general a licensed +physician, lawyer, &c.</p> + +<p>3. This ordination is <i>ordinis gratia</i>, necessary to +order; and therefore so far necessary as order is +necessary; which is ordinarily, when the greater +interest of the substantial duty, or of the thing +ordered, is not against it. As Christ determined the +case of sabbath keeping, and not eating the shewbread. +As the sabbath was made for man, and not +man for the sabbath, and the end is to be preferred +before the separable means; so ordination was instituted +for order, and order for the thing ordered, +and for the work of the gospel, and the good of souls, +and not the gospel and men's souls for that order. +Therefore when, 1. The death; 2. Distance; 3. Or +malignity of the ordainers depriveth a man of ordination, +these three substitutes may notify to him the +will of God, that he is by him a person called to that +office: 1. Fitness for the works, in understanding, +willingness, and ability; 2. The necessity of souls; +3. Opportunity.</p> + +<p>II. The power of ordaining belongeth not, 1. To +magistrates; 2. Or to private men, either single or +as the body of a church; but, 3. To the senior +pastors of the church (whether bishops or presbyters +of a distinct order, the reader must not expect +that I here determine).</p> + +<p>For, 1. The power is by Christ given to them, as +is before proved; and in Tit. i. 5.</p> + +<p>2. None else are ordinarily able to discern aright +the abilities of a man for the sacred ministry. The +people may discern a profitable moving preacher, +but whether he understand the Scripture, or the substance +<span class="pagenum"><a name="Page_641" id="Page_641">{641}</a></span> +of religion, or be sound in the faith and not +heretical, and delude them not with a form of well-uttered +words, they are not ordinarily able to judge.</p> + +<p>3. None else are fit to attend this work, but pastors +who are separated to the sacred office.<span +class="fnanchor"><a name="Ref_261" id="Ref_261" href="#Foot_261">[261]</a></span> +It requireth +more time to get fitness for it, and then to perform +it faithfully, than either magistrates or people can +ordinarily bestow.</p> + +<p>4. The power is no where given by Christ to +magistrates or people.</p> + +<p>5. It hath been exercised by pastors or church +officers only, both in and ever since the apostles' +days, in all the churches of the world. And we have +no reason to think that the church hath been gathered +from the beginning till now, by so great an error, +as a wrong conveyance of the ministerial power.</p> + +<p>III. The word jurisdiction as applied to the church +officers, is no Scripture word, and in the common +sense soundeth too big, as signifying more power +than the servants of all must claim; for there is +"one Lawgiver who is able to save and to destroy."<span +class="fnanchor"><a name="Ref_262" id="Ref_262" href="#Foot_262">[262]</a></span> +But in a more moderate sense it may be tolerated; +as jurisdiction signifieth in particular, 1. Legislation; +2. Or judicial process or sentence; 3. Or the +execution of such a sentence, strictly taken; so ordination +is no part of jurisdiction. But as jurisdiction +signifieth the same with the power of government, +<i>jus regendi</i> in general; so ordination is an act of +jurisdiction. As the placing or choosing of inferior +officers may belong to the steward of a family, or as +the calling or authorizing of physicians belongeth +to the college of physicians, and the authorizing of +lawyers to the judges' society, or the authorizing of +doctors in philosophy to the society of philosophers +or to particular rulers. Where note, that in the +three last instances, the learning or fitness of the +said persons or societies, is but their <i>dispositio vel +aptitudo ad potestatem exercendam</i>; but the actual +power of conveying authority to others, or designing +the recipient person, is received from the supreme +power of the land, and so is properly an act of +authority, here called jurisdiction.</p> + +<p>So that the common distinguishing of ordination +from jurisdiction or government, as if they were +<i>tota specie</i> different, is unsound.</p> + +<p>IV. Imposition of hands was a sign, (like the kiss +of peace, and the anointing of persons, and like our +kneeling in prayer, &c.) which having first somewhat +in their nature to invite men to the use, was +become a common significant sign, of a superior's +benediction of an inferior, in those times and countries. +And so was here applied ordinarily for its antecedent +significancy and aptitude to this use; and was not +purposely instituted, nor had its significancy newly +given it by institution; and so was not like a sacrament +necessarily and perpetually affixed to ordination.</p> + +<p>Therefore we must conclude, 1. That imposition +of hands in ordination is a decent, apt, significant +sign, not to be scrupled by any, nor to be omitted +without necessity, as being of Scripture, ancient, +and common use.</p> + +<p>2. But yet that it is not essential to ordination; +which may be valid by any fit designation and separation +of the person. And therefore if it be omitted, +it nullifieth not the action. And if the ordainers did +it by letters to a man a thousand miles off, it would +be valid: and some persons of old were ordained +when they were absent.</p> + +<p>V. I add as to the need of ordination, 1. That without +this key, the office and church doors would be +cast open, and every heretic or self-conceited person +intrude.</p> + +<p>2. It is a sign of a proud, unworthy person, that +will judge himself fit for so great a work, and intrude +upon such a conceit, when he may have the judgment +of the pastors, and avoideth it.<span +class="fnanchor"><a name="Ref_263" id="Ref_263" href="#Foot_263">[263]</a></span></p> + +<p>3. Those that so do, should no more be taken for +ministers by the people, than any should go for +christians that are not baptized, or for married persons +whose marriage is not solemnized.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_261" id="Foot_261" href="#Ref_261">[261]</a> +Acts xiii. 2; Rom. i. 1; 1 Tim. iv. 15.</p> + +<p class="nodent"><a name="Foot_262" id="Foot_262" href="#Ref_262">[262]</a> +Isa. xxxiii. 22; Jam. iv. 12.</p> + +<p class="nodent"><a name="Foot_263" id="Foot_263" href="#Ref_263">[263]</a> +Acts xiii. 2; Heb. v. 4, 10.</p> + +</div> + +<h3>Quest. XX. <i>Is ordination necessary to make a man a pastor of a +particular church as such? And is he to be made a general minister and +a particular church elder or pastor at once, and by one ordination?</i></h3> + +<p>I have proved that a man may be made a minister +in general, yea, and sent to exercise it in converting +infidels, and baptizing them, before ever he is the +pastor of any particular church. To which I add, +that in this general ministry, he is a pastor in the +universal church, as a licensed physician that hath +no hospital or charge, is a physician in the kingdom.</p> + +<p>And, 1. As baptism is as such our entrance into +the universal church, and not into a particular; so +is ordination to a minister an entrance only on the +ministry as such.</p> + +<p>2. Yet a man may at once be made a minister in +general, and the pastor of this or that church in +particular: and in kingdoms wholly inchurched and +christian, it is usually fittest so to do; lest many +being ordained <i>sine titulo</i>, idleness and poverty of +supernumeraries, should corrupt and dishonour the +ministry: which was the cause of the old canons in +this case.</p> + +<p>3. But when a man is thus called to both at once, +it is not all done by ordination as such; but his +complicate relation proceedeth from a complication +of causes. As he is a minister, it is by ordination. +And as he is the pastor of this people, it is by the +conjunct causes of appropriation: which are, 1. Necessarily +the people's consent. 2. Regularly, the +pastor's approbation and recommendation, and reception +of the person into their communion. 3. And +sometimes the magistrate may do much to oblige the +people to consent.</p> + +<p>4. But when a man is made a minister in general +before, he needeth no proper ordination to fix him in +a particular charge; but only an approbation, recommendation, +particular investiture, and reception. +For else a man must be oft ordained, even as oft as +he removeth. But yet imposition of hands may +fitly be used in this particular investiture, though it +be no proper ordination, that is, no collation of the +office of a minister in general, but the fixing of one +that was a minister before.</p> + +<h3>Quest. XXI. <i>May a man be oft or twice ordained?</i></h3> + +<p>It is supposed, that we play not with an ambiguous +word, that we remember what ordination is. And +then you will see cause to distinguish, 1. Between +entire, true ordination, and the external act, or words, +or ceremony only. 2. Between one that was truly +ordained before, and one that was not. And so I +answer,</p> + +<p>1. He that seemed ordained, and indeed was not, +is not re-ordained when he is after-ordained.</p> + +<p>2. It is needful therefore to know the essentials of +ordination, from the integrals and accidentals.</p> + +<p>3. He that was truly ordained before, may in some +cases receive again the repetition of the bare words +and outward ceremonies of ordination (as imposition +of hands). Where I will, I. Tell you in what cases. +II. Why.</p> + +<p><span class="pagenum"><a name="Page_642" id="Page_642">{642}</a></span> +I. 1. In case there wanted sufficient witnesses of +his ordination; and so the church hath not sufficient +means of notice or satisfaction, that ever he was ordained +indeed: or if the witnesses die before the +notification. Whether the church should take his +word or not, in such a case, is none of my question, +but, Whether he should submit to the repetition if +they will not.</p> + +<p>2. Especially in a time and place (which I have +known) when written and sealed orders are often +counterfeited, and so the church called to extraordinary +care.</p> + +<p>3. Or if the church or magistrate be guilty of +some causeless, culpable incredulity, and will not +believe it was done till they see it done again.</p> + +<p>4. Or in case that some real or supposed integral +(though not essential) part was omitted, or is by the +church or magistrate supposed to be omitted; and +they will not permit or receive the minister to exercise +his office, unless he repeat the whole action +again, and make up that defect.</p> + +<p>5. Or if the person himself do think that his ordination +was insufficient, and cannot exercise his +ministry to the satisfaction of his own conscience, +till the defect be repaired.</p> + +<p>In these cases (and perhaps such others) the outward +action may be repeated.</p> + +<p>II. The reasons are, 1. Because this is not a being +twice ordained. For the word ordination, signifieth +a moral action, and not a physical only; as the word +marriage doth, &c. And it essentially includeth +the new dedication and designation to the sacred +office, by a kind of covenant between the dedicated +person and Christ to whom he is consecrated and +devoted. And the external words are but a part, +and a part only as significant of the action of the +mind. Now the oft expressing of the same mental +dedication doth not make it to be as many distinct +dedications. For, 1. If the liturgy or the person's +words were tautological, or at the ordination should +say the same thing often over and over, or for confirmation +should say often that which else might be +said but once, this doth not make it an often or multiplied +ordination: it was but one love which Peter +expressed, when Christ made him say thrice, that he +loved him; nor was it a threefold ordination which +Christ used, when he said thrice to him, "Feed my +lambs and sheep."</p> + +<p>2. And if thrice saying it that hour make it not +three ordinations, neither will thrice saying it at +more hours, days, or months, or years distance, in +some cases; for the time maketh not the ordinations +to be many; it is but one moral action. But the +common error ariseth from the custom of calling the +outward action alone by the name of the whole +moral action (which is ordinarily done to the like +deceit in the case of the baptismal covenant, and the +Lord's supper).</p> + +<p>3. The common judgment and custom of the world +confirmeth what I say. If persons that are married +should for want of witness or due solemnity be +forced to say and do the outward action all over +again, it is by no wise man taken in the proper, +moral, full sense, for a second marriage, but for one +marriage twice uttered.</p> + +<p>And if you should in witness-bearing be put to +your oath, and the magistrate that was absent should +say, Reach him the book again, I did not hear him +swear, the doing it twice is not morally two witnessings +or oaths, but one only twice physically uttered.</p> + +<p>If you bind your son apprentice, or if you make +any indentures or contract, and the writings being +lost or faulty, you write, and sign, and seal them all +again, this is not morally another contract, but the +same done better, or again recorded. And so it is +plainly in this case.</p> + +<p>4. But re-ordination morally and properly so +called, is unlawful: for, (1.) It is (or implieth) a lie, +viz. that we were not truly dedicated and separated +to this office before.</p> + +<p>(2.) It is a sacrilegious renunciation of our former +dedication to God: whereas the ministerial dedication +and covenant is for life, and not for a trial; +which is the meaning of the indelible character, +which is a perpetual relation and obligation.</p> + +<p>(3.) It is a taking the name of God in vain; thus +to do and undo, and do again; and to promise and +renounce, and promise again, and to pretend to receive +a power which we had before.</p> + +<p>(4.) It tendeth to great confusions in the church; +as to make the people doubt of their baptism, or all +the ministerial administrations of such as are re-ordained, +while they acted by the first ordination.</p> + +<p>(5.) It hath ever been condemned in the churches +of Christ, as the canons called the apostles', and the +church's constant practice, testify.</p> + +<p>5. Though the bare repetition of the outward +action and words be not re-ordination, yet he that +on any of the forementioned occasions is put to repeat +the said words and actions, is obliged so to do +it, as that it may not seem to be a re-ordination, and +so be a scandal to the church. Or if it outwardly +seem so by the action, he is bound to declare that it +is no such thing, for the counterpoising that appearance +of evil.</p> + +<p>6. When the ordainers, or the common estimation +of the church, do take the repetition of the words +and action for a re-ordination, though the receiver +so intend it not, yet it may become unlawful to him +by this accident, because he scandalizeth and hardeneth +the erroneous, by doing or receiving that which +is interpretative re-ordination.</p> + +<p>7. Especially when the ordainers shall require +this repetition on notoriously wicked grounds, and +so put that sense on the action by their own doctrines +and demands: as for instance,</p> + +<p>(1.) If heretics should (as the Arians) say that we +are no ministers, because we are not of their heresy, +or ordained by such as they.</p> + +<p>(2.) If the pope or any proud papal usurpers shall +say, You are no ministers of Christ, except we ordain +you; and so do it to establish a traitorous, usurped +regiment in the church; it is not lawful to serve +such a usurpation. As if cardinals or archbishops +should say, None are true ministers but those that +we ordain; or councils or synods of bishops or presbyters +should say, None are true ministers but those +that we ordain; or if one presbyter or one bishop +without authority would thus make himself master +of the rest, or of other churches, and say, You are no +ministers unless I ordain you; we may not promote +such tyranny and usurpation.</p> + +<p>(3.) If magistrates would usurp the power of the +keys, in ecclesiastical ordination, and say that none +but they have power to ordain, we may not encourage +such pretences by repetition of the words and +action.</p> + +<p>(4.) If they would make something necessary to +ordination which is not, as if it were a false oath, or +false subscription or profession, or some unlawful +ceremony, (as if it were anointing, wearing horns, +or any the like,) and say, You are no ministers without +these, and therefore you must be re-ordained to +receive them.</p> + +<p>(5.) Yea, if they declare our former ministry causelessly +to be null, and say, You are no ministers till +you are ordained again, and so publicly put this +sense upon our action, that we take it as re-ordination; +<span class="pagenum"><a name="Page_643" id="Page_643">{643}</a></span> +all these accidents make the repetition of the +words and actions to be unlawful, unless when greater +accidents notoriously preponderate.</p> + +<p><i>Quest.</i> But if such church tyrants should have so +great power, as that without their repetition of ordination +on those terms, the ministry might not be exercised, +is it lawful so to take it in a case of such +necessity?</p> + +<p><i>Answ.</i> 1. Every seeming necessity to you, is not a +necessity to the church. 2. Either you may publicly +declare a contrary sense in your receiving their new +orders or not.</p> + +<p>1. If you may not as publicly declare that you renounce +not your former ministry and dedication to +God in that office, as the ordainers declare their +sense of the nullity of it, so that your open declaration +may free you from the guilt of seeming consent, +I conceive it is a sinful compliance with their sin. +2. Yea, if you may so declare it, yet if there be no +necessity of your ministerial liberty in that place, I +think you may not take it on such terms. As, (1.) +If there be worthy men enough to supply the +church's wants there without you. (2.) And if you +may serve God successfully in a persecuted state, +though to the suffering of your flesh. (3.) Or if +your imprisonment for preaching be like to be as +serviceable to the church and gospel as your continued +preaching on those scandalous terms. (4.) +Or if you may remove and preach in another country.</p> + +<p>8. When any such case doth fall out, in which the +repetition of the outward action and words is lawful, +it is not lawful to mix any false and scandalous expressions: +as if we were required to say falsely, I +accept this ordination as confessing myself no minister +of Christ till now: or any such like.</p> + +<p>9. In a word, a peaceable christian may do much +as to the mere outward action and submission, for +obedience, peace, order, or satisfaction to his own or +other men's consciences. But, (1.) He may do nothing +for good ends which is false and injurious to +the church.<span +class="fnanchor"><a name="Ref_264" id="Ref_264" href="#Foot_264">[264]</a></span> +(2.) And he may not do that which +otherwise were lawful, when it is for evil ends, or +tendeth to more hurt than good; as to promote +heresy, or church tyranny and usurpation, whether +in pope, prelates, presbyters, or people.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_264" id="Foot_264" href="#Ref_264">[264]</a> +1 Thess. v. 22; Gal. ii. 4, 5, 14.</p> + +</div> + +<h3>Quest. XXII. <i>How many ordainers are necessary to the validity of +ordination by God's institution? whether one or more?</i></h3> + +<p>My question is not of the ancient canons, or any +human laws or customs, for those are easily known; +but of divine right. Now either God hath determined +the case as to the number of ordainers necessary, +or not. If not, either he hath given the church +some general rule to determine it by, or not. If not, +then the number is not any part of the divine order +or law; and then, if we suppose that he hath determined +the case as to the ordaining office and not to +the number, then it will follow that one may serve. +The truth I think may be thus explained.</p> + +<p>1. There is <i>Ordo officialis primarius</i>, and <i>Ordo ordinis, +vel exercitii, vel secundarius</i>; an order of office +primary, and an order of exercise secondary, in the +church. As to the first, the order of office, God hath +determined that the ordaining officers, and no others, +shall ordain officers, or give orders. And having +not determined whether one or more, it followeth +that the ordination of one sole lawful ordainer is no +nullity on that account because it is but one, unless +somewhat else nullify it.</p> + +<p>2. God hath given general rules to the ordainers +for the due exercise of their office, though he have +not determined of any set number. Such as are +these: that all things be done in judgment, truth, +love, concord, to the church's edification, unity, and +peace, &c.</p> + +<p>3. According to these general laws, sometimes the +ordination of one sole ordainer, may not only be +valid but regular; as when there are no other to +concur, or none whose concurrence is needful to any +of the aforesaid ends. And sometimes the concurrence +of many is needful, (1.) To the receiver's satisfaction. +(2.) To the church's or people's satisfaction. +(3.) To the concord of pastors, and of neighbour +churches, &c. And in such cases such consent +or concourse is the regular way.</p> + +<p>4. Where there are many neighbour pastors and +churches so near, as that he that is ordained in one +of them, is like oft to pass and preach, and officiate +<i>obiter</i> in others, and so other churches must have +some communion with him, it is meetest that there +be a concurrence in the ordination.</p> + +<p>5. The ordainer is certainly a superior to the person +that cometh to be ordained while he is a private +man; and therefore so far his ordination is (as is +said) an act of jurisdiction in the large sense, that is, +of government; but whether he be necessarily his +superior after he is ordained, hath too long been a +controversy. It is certain that the papists confess, +that the pope is ordained such by no superior; and +it is not necessary that a bishop be ordained by one +or more of any superior order (or jurisdiction either). +And though the Italian papists hold that a superior +papal jurisdiction must needs be the secondary fountain +of the ordaining power, though the ordainer +himself be but of the same order; yet protestants +hold no such thing. And all acknowledge that as +imposition of hands on a layman to make him a +minister of Christ or an officer, is a kind of official +generation,<span +class="fnanchor"><a name="Ref_265" id="Ref_265" href="#Foot_265">[265]</a></span> +so the ordained as a junior in office, is +as it were a son to the ordainer, as the convert is +said to be peculiarly to his converter; and that a +proportionable honour is still to be given him. But +whether he that ordaineth a presbyter, and not he +that ordaineth or consecrateth a bishop, must needs +be of a superior order or office, is a question which +the reader must not expect me here to meddle with.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_265" id="Foot_265" href="#Ref_265">[265]</a> +Ejusdem speciei vel inferioris: How then is the pope +ordained or made?</p> + +</div> + +<h3>Quest. XXIII. <i>What if one bishop ordain a minister, and three, or +many, or all the rest protest against it, and declare him no minister, +or degrade him; is he to be received as a true minister or not?</i></h3> + +<p>Supposing that the person want no necessary personal +qualification for the office, there are two things +more in question; 1. His office, whether he be a +minister. 2. His regularity, whether he came regularly +to it; and also his comparative relation, +whether this man or another is to be preferred. I +answer therefore,</p> + +<p>1. If the person be utterly incapable, the one +bishop, or the many whosoever taketh him for incapable, +is for the truth sake to be believed and +obeyed.</p> + +<p>2. If the man be excellently qualified, and his +ministry greatly necessary to the church, whoever +would deprive the church of him, be it the one or the +many, is to be disobeyed, and the ordainers preferred.</p> + +<p><i>Object.</i> But who shall judge? <i>Answ.</i> The <i>esse</i> is +before the <i>scire</i>; the thing is first true or false before +I judge it to be so; and therefore whoever judgeth +falsely in a case so notorious and weighty, as that the +<span class="pagenum"><a name="Page_644" id="Page_644">{644}</a></span> +welfare of the church and souls is (<i>consideratis considerandis</i>) +injured and hazarded by his error, is not +to be believed nor obeyed on pretence of order; because +all christians have <i>judicium discretionis</i>, a discerning +judgment.</p> + +<p>3. But if the case be not thus to be determined by +the person's notorious qualifications, then either it +is, 1. The man ordained. 2. Or the people that the +case is debated by, whether they should take him for +a minister. 3. Or the neighbour ministers.</p> + +<p>1. The person himself is, <i>cæteris paribus</i>, more to +regard the judgment of many concordant bishops, +than of one singular bishop; and therefore is not to +take orders from a singular bishop, when the generality +of the wise and faithful are against it; unless +he be sure that it is some notorious faction or error +that perverteth them, and that there be notorious +necessity of his labour.</p> + +<p>2. The auditors are either infidels to be converted, +(and these will take no man upon any of their authorities,) +or else christians converted. These are either +of the particular charge of the singular bishop who +ordaineth, or not; if they be, then <i>pro tempore</i> for +order's sake, they owe him a peculiar obedience, till +some further process or discovery disoblige them, +(though the most be on the other side). But yet +they may be still bound in reason most to suspect +the judgment of their singular bishop, while for +order's sake they submit to it. But if they are not +of his flock, then, I suppose the judgment and act of +many is to prevail so much against the act of a +single and singular person, as that both neighbour +ministers and people are to disown such an ordained +person as unfit for their communion under the notion +of a minister (because communion of churches +is maintained by the concord of pastors). But +whether the ordained man's ministry be, by their +contradictory declaration or degradation, made an +absolute nullity, to himself and those that submit to +him, neither I will determine, nor should any other +strangers to the particular case; for if he be rejected +or degraded without such cause and proof as may +satisfy other sober persons, he hath wrong; but if +he be so degraded, on proved sufficient cause, to +them that it is known to, he giveth the degraders the +advantage.<span +class="fnanchor"><a name="Ref_266" id="Ref_266" href="#Foot_266">[266]</a></span></p> + +<p>And as, 1. All particular members are to be obedient +to their proper pastor.</p> + +<p>2. And all particular churches are to hold correspondency +and communion according to their capacity. +So must men act in this and such like cases respectively +according to the laws of obedience to their +pastor, and of concord of the churches.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_266" id="Foot_266" href="#Ref_266">[266]</a> +Eph. iv. 3; 1 Cor. xii; Rom. xiv. 17, 19; 1 Cor. xiv. 33; +1 Thess. v. 12, 13; Phil. ii. 1-3; Eph. iv. 15, 16; 1 Cor. i. 10.</p> + +</div> + +<h3>Quest. XXIV. <i>Hath one bishop power by divine right to ordain, +degrade, or govern, or excommunicate, or absolve, in another's diocess +or church, either by his consent, or against it? And doth a minister +that officiateth in another's church, act as a pastor, and their +pastor, or as a private man? And doth the ministerial office cease +when a man removeth from his flock?</i></h3> + +<p>I thrust these questions all together for their +affinity, and for brevity.</p> + +<p>1. Every true minister of Christ, bishop or pastor, +is related to the universal church by stronger obligations +than to his particular charge; as the whole +is better than the parts, and its welfare to be preferred.</p> + +<p>2. He that is no pastor of a particular church, +may be a pastor in the universal, obliged as a consecrated +person to endeavour its good, by the works +of his office, as he hath a particular opportunity and +call.</p> + +<p>3. Yet he that hath a particular charge is especially +and nearlier related and obliged to that +charge or church, than to any other part of the universal +(though not than to the whole); and consequently +hath a peculiar authority, where he hath a +peculiar obligation and work.</p> + +<p>4. He that is (without degrading) removed from a +particular church, doth not cease to be a general +minister and pastor related to the universal church; +as a physician put out of an hospital charge, is a physician +still. And therefore he needeth no new ordination, +but only a special designation to his next +particular charge.</p> + +<p>5. No man is the bishop of a diocess as to the +measure of ground, or the place, by divine right, that +is, by any particular law or determination of God; +but only a bishop of the church or people: for your +office essentially containeth a relation to the people, +but accidentally only to the place.</p> + +<p>6. Yet natural convenience, and God's general +laws of order and edification, do make it usually (but +not always) best, and therefore a duty, to distinguish +churches by the people's habitation: not taking a +man for a member <i>eo nomine</i>, because he liveth on +that ground; but for order's sake taking none for +members that live not on that ground, and not intruding +causelessly into each other's bounds.</p> + +<p>7. He that by the call or consent of a neighbour +pastor and people doth officiate (by preaching, sacraments, +excommunication, or absolution) in another's +special charge for a day, or week, or month, or more, +without a fixed relation to that flock, doth neither +officiate as a layman, nor yet unlawfully or irregularly; +but, 1. As a minister of Christ in the church +universal. 2. And as the pastor of that church for +the present time only, though not statedly; even as +a physician called to help another in his hospital, or +to supply his place for the time, doth perform his +work, 1. As a licensed physician. 2. And as the +physician of that patient or hospital for that time, +though not statedly.</p> + +<p>8. No man is to intrude into another's charge +without a call; much less to claim a particular stated +oversight and authority. For though he be not a +usurper as to the office in general, he is a usurper as +to that particular flock. It is no error in ordination +to say, Take thou authority to preach the word of +God, and administer the holy sacraments, when thou +shalt be thereto lawfully called; that is, when thou +hast a particular call to the exercise, and to a fixed +charge, as thou hast now a call to the office in general.</p> + +<p>9. Yet every bishop or pastor by his relation to +the church universal, and to mankind, and the interest +of Christ, is bound not only as a christian, but as a +pastor, to do his best for the common good; and not +to cast wholly out of his care a particular church, +because another hath the oversight of it. Therefore +if a heretic get in, or the church fall to heresy, or +any pernicious error or sin, the neighbour pastors +are bound both by the law of nature and their office, +to interpose their counsel as ministers of Christ, +and to prefer the substance before pretended order, +and to seek to recover the people's souls, though it +be against their proper pastor's will. And in such a +case of necessity, they may ordain, degrade, excommunicate, +and absolve in another's charge, as if it +were a vacuity.</p> + +<p>10. Moreover it is one thing to excommunicate a +man out of a particular church, and another thing +<span class="pagenum"><a name="Page_645" id="Page_645">{645}</a></span> +for many associated churches or neighbours to renounce +communion with him. The special pastors +of particular churches, having the government of +those churches, are the special governing judges, who +shall or shall not have communion as a member in +their churches; but the neighbour pastors of other +churches have the power of judging with whom they +and their own flocks will or will not hold communion. +As e. g. Athanasius may as governor of his flock declare +any Arian member excommunicate, and require +his flock to have no communion with him. And all +the neighbour pastors (though they excommunicate +not the same man as his special governors, yet) may +declare to all their flocks, that if that man come among +them, they will have no communion with him, and +that at distance they renounce that distant communion +which is proper to christians one with another, +and take him for none of the church of Christ.<span +class="fnanchor"><a name="Ref_267" id="Ref_267" href="#Foot_267">[267]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_267" id="Foot_267" href="#Ref_267">[267]</a> +1 Cor. v.; Tit. iii. 10; 2 Thess. iii. 6, 14; 2 John 10; +Rev. ii. 14, 15, 20.</p> + +</div> + +<h3>Quest. XXV. <i>Whether canons be laws? and pastors have a legislative +power?</i></h3> + +<p>All men are not agreed what a law is, that is, what +is to be taken for the proper sense of that word. +Some will have the name confined to such common +laws as are stated, durable rules for the subject's +actions: and some will extend it also to personal, +temporary, verbal precepts and mandates, such as +parents and masters use daily to the children and +servants of their families. And of the first sort, some +will confine the name laws to those acts of sovereignty +which are about the common matters of +the kingdom, or which no inferior officer may make: +and others will extend it to those orders which by +the sovereign's charter, a corporation, or college, or +school may make for the subregulation of their particular +societies and affairs.</p> + +<p>I have declared my own opinion <i>de nomine</i> fully +elsewhere, 1. That the definition of a law in the proper, +general sense, is to be a sign or signification of +the reason and will of the rector as such, to his subjects +as such, instituting or antecedently determining +what shall be due from them, and to them; <i>Jus +efficiendo</i>, regularly making right.</p> + +<p>2. That these laws are many more ways diversified +and distinguished, (from the efficient, sign, subjects, +matter, end, &c.) than is meet for us here to enumerate. +It is sufficient now to say, 1. That stated +regular laws, as distinct from temporary mandates +and proclamations. 2. And laws for kingdoms +and other commonwealths, in regard of laws for +persons, schools, families, &c. 3. And laws made +by the supreme power, as distinct from those made +by the derived authority of colleges, corporations, &c. +called by-laws or orders (for I will here say nothing +of parents and pastors, whose authority is directly or +immediately from the efficiency of nature in one, and +divine institution in the other, and not derived efficiently +from the magistrate or any man). 4. That +laws about great, substantial matters, distinct from +those about little and mutable circumstances, &c. I +say the first sort, as distinct from the second, are laws +so called by excellency above other laws. But that +the rest are univocally to be called laws, according +to the best definition of the law <i>in genere</i>. But +if any man will speak otherwise, let him remember +that it is yet but <i>lis de nomine</i>, and that he may use +his liberty, and I will use mine. Now to the question.</p> + +<p>1. Canons made by virtue of the pastoral office +and God's general laws (in nature or Scripture) for +regulating it, are a sort of laws to the subjects or +flocks of those pastors.</p> + +<p>2. Canons made by the votes of the laity of the +church, or private part of that society as private, are +no laws at all, but agreements; because they are not +acts of any governing power.</p> + +<p>3. Canons made by civil rulers about the circumstantials +of the church, belonging to their office, as +orderers of such things, are laws, and may be urged +by moderate and meet civil or corporal penalties, and +no otherwise.</p> + +<p>4. Canons made by princes or inferior magistrates, +are no laws purely and formally ecclesiastical, which +are essentially acts of pastoral power; but only materially +ecclesiastical, and formally magistratical.</p> + +<p>5. No church officers as such, (much less the +people,) can make laws with a co-active or coercive +sanction; that is, to be enforced by their authority +with the sword or any corporal penalty, mulct, or +force; this being the sole privilege of secular powers, +civil, or economical, or scholastic.</p> + +<p>6. There is no obligation ariseth to the subject for +particular obedience of any law, which is evidently +against the laws of God (in nature or holy Scripture).</p> + +<p>7. They are no laws which pastors make to people +out of their power: as the popes, &c.</p> + +<p>8. There is no power on earth under Christ, that +hath authority to make universal laws; to bind the +whole church on all the earth; or all mankind. Because +there is no universal sovereign, civil or spiritual, +personal or collective.</p> + +<p>9. Therefore it is no schism, but loyalty to Christ, +to renounce or separate from such a society of usurpation; +nor any disobedience or rebellion, to deny +them obedience.</p> + +<p>10. Pastors may and must be obeyed in things +lawful as magistrates, if the king make them magistrates: +though I think it unmeet for them to accept +a magistracy with the sword, except in case of some +rare necessity.</p> + +<p>11. If pope, patriarchs, or pastors shall usurp any +of the king's authority, loyalty to Christ and him, +and the love of the church and state, oblige us to +take part with Christ and the king against such +usurpation, but only by lawful means, in the compass +of our proper place and calling.</p> + +<p>12. The canons made by the councils of many +churches, have a double nature: as they are made +for the people and the subjects of the pastors, they +are a sort of laws; that is, they oblige by the derived +authority of the pastors; because the pastors of +several churches do not lose any of their power by +their assembling, but exercise it with the greater +advantage of concord. But as they are made only +to oblige the present or absent pastors who separatedly +are of equal office power, so they are no laws, +except in an equivocal sense, but only agreements +or contracts.<span +class="fnanchor"><a name="Ref_268" id="Ref_268" href="#Foot_268">[268]</a></span> +So Bishop Usher professed his judgment +to be; and before him the council of Carthage +in Cyprian's time; but it needs no proof, any more +than that a convention of kings may make no laws +to bind the kings of England, but contracts only.</p> + +<p>13. But yet we are <i>aliunde</i> obliged even by God, +to keep these agreements in things lawful, for the +church's peace and concord, when greater contrary +reasons, <i>a fine</i>, do not disoblige us. For when God +saith, You shall keep peace and concord, and keep +lawful covenants, the canons afford us the minor, +But these are lawful contracts or agreements, and +means of the church's peace and concord; therefore +(saith God's law) you shall observe them. So +though the contracts (as of husband and wife, buyer +and seller, &c.) be not laws, yet that is a law of +God which bindeth us to keep them.</p> + +<p><span class="pagenum"><a name="Page_646" id="Page_646">{646}</a></span> +14. Seeing that even the obliging commands of +pastors may not by them be enforced by the sword, +but work by the power of divine authority or commission +manifested, and by holy reason and love, +therefore it is most modest and fit for pastors (who +must not lord it over God's heritage, but be examples to all<span +class="fnanchor"><a name="Ref_269" id="Ref_269" href="#Foot_269">[269]</a></span>) +to take the lower name of authoritative +directions and persuasions, rather than of laws; +especially in a time when papal usurpation maketh +such ruinating use of that name, and civil magistrates +use to take it in the nobler and narrower sense.</p> + +<p>The questions, 1. If one pastor make orders for +his church, and the multitudes or synods be against +them; which must be obeyed, you may gather from +what is said before of ordination. And, 2. What are +the particulars proper, materially, to the magistrate's +decision, and what to the pastor's? I here pass by.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_268" id="Foot_268" href="#Ref_268">[268]</a> +Grotius de imperio sum. pot. circ. sacr. most solidly resolveth +this question.</p> + +<p class="nodent"><a name="Foot_269" id="Foot_269" href="#Ref_269">[269]</a> +1 Pet. v. 2, 3; 2 Cor. i. 24.</p> + +</div> + +<h3>Quest. XXVI. <i>Whether church canons, or pastors' directive +determinations of matters pertinent to their office, do bind the +conscience? and what accidents will disoblige the people? you may +gather before in the same case about magistrates' laws, in the +political directions: as also by an impartial transferring the case to +the precepts of parents and schoolmasters to children; without respect +to their power of the rod (or supposing that they had none such).</i></h3> + +<h3>Quest. XXVII. <i>What are Christ's appointed means of the unity and +concord of the universal church, and consequently of its preservation, +if there be no human universal head and governor of it upon earth? And +if Christ have instituted none such, whether prudence and the law of +nature oblige not the church to set up and maintain a universal +ecclesiastical monarchy or aristocracy; seeing that which is every +man's work, is as no man's, and omitted by all?</i></h3> + +<p>I. To the first question I must refer you in part +to two small, popular, yet satisfactory Tractates,<span +class="fnanchor"><a name="Ref_270" id="Ref_270" href="#Foot_270">[270]</a></span> +written long ago, that I do not one thing too oft. +Briefly now,</p> + +<p>1. The unity of the universal church, is founded in +and maintained by their common relation to Christ +the head (as the kingdom in its relation to the king).</p> + +<p>2. A concord in degrees of goodness, and in integrals +and accidentals of christianity, will never be +obtained on earth, where the church is still imperfect; +and perfect holiness and wisdom are necessary +to perfect harmony and concord, Phil. iii. 12-14.</p> + +<p>3. Experience hath long taught the church, if it +will learn, that the claim of a papal headship and +government over the church universal, hath been +the famous incendiary and hinderer of concord in +the christian world.</p> + +<p>4. The means to attain such a measure of concord +and harmony which is to be hoped for, or endeavoured +upon earth, I have so distinctly, fully, and yet +briefly described (with the contrary impediments) in +my treatise of the "Reasons of Christian Religion," +part vii. chap. 14. p. 470, 471, in about two leaves, +that I will not recite them. If you say, you are not +bound to read the books which I refer you to; I +answer, Nor this.</p> + +<p>II. To the latter question I answer, To set up +such an universal head on the supposition of natural +reasons and human policy is, 1. To cross Christ's +institution, and the laws of the Holy Ghost, as hath +been long proved by protestants from the Scripture.</p> + +<p>2. It is treason against Christ's sovereign office +to usurp such a vicegerency without his commission.</p> + +<p>3. It is against the notorious light of nature, which +telleth us of the natural incapacity of mortal man, +to be such a universal governor through the world.</p> + +<p>4. It is to sin against long and dreadful common +experience, and to keep in that fire that hath destroyed +emperors, kings, and kingdoms, and set the +churches, pastors, and christian world in those divisions, +which are the great and serviceable work of +Satan, and the impediment of the church's increase, +purity, and peace, and the notorious shame of the +christian profession in the eyes of the infidel world.</p> + +<p>And if so many hundred years' sad experience will +not answer them that say, If the pope were a good +man, he might unite us all, I conclude that such deserve +to be deceived, 2 Thess. ii. 10-12.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_270" id="Foot_270" href="#Ref_270">[270]</a> +"Catholic unity," and "the True Catholic and Church +described."</p> + +</div> + +<h3>Quest. XXVIII. <i>Who is the judge of controversies in the church? 1. +About the exposition of the Scripture, and doctrinal points in +themselves: 2. About either heresies or wicked practices, as they are +charged on the persons who are accused of them; that is, 1. +Antecedently to our practice, by way of regulation; 2. Or +consequently, by judicial sentence (and execution) on offenders.</i></h3> + +<p>I have answered this question so oft, that I can +persuade myself to no more than this short, yet clear +solution.</p> + +<p>The papists used to cheat poor, unlearned persons +that cannot justly discern things that differ, by puzzling +them with this confused, ambiguous question. +Some things they cunningly and falsely take for +granted, as that there is such a thing on earth as a +political, universal church, headed by any mortal governor. +Some things they shuffle together in equivocal +words. They confound, 1. Public judgment +of decision, and private judgment of discerning. 2. +The magistrate's judgment of church-controversies, +and the pastor's, and the several cases, and ends, and +effects of their several judgments. 3. Church-judgment +as directive to a particular church, and as a +means of the concord of several churches. Which +being but distinguished, a few words will serve to +clear the difficulty.</p> + +<p>1. As there is no universal human church, (constituted +or governed by a mortal head,) so there is no +power set up by Christ to be a universal judge of +either sort of controversies, by decisive judicial sentence, +nor any universal civil monarch of the world.</p> + +<p>2. The public, governing, decisive judgment, obliging +others, belongeth to public persons, or officers +of God, and not to any private man.<span +class="fnanchor"><a name="Ref_271" id="Ref_271" href="#Foot_271">[271]</a></span></p> + +<p>3. The public decision of doubts or controversies +about faith itself, or the true sense of God's word +and laws, as obliging the whole church on earth to +believe that decision, or not gainsay it, because of +the infallibility or governing authority of the deciders, +belongeth to none but Jesus Christ; because, +as is said, he hath made no universal governor, nor +infallible expositor.<span +class="fnanchor"><a name="Ref_272" id="Ref_272" href="#Foot_272">[272]</a></span> +It belongeth to the lawgiver +only to make such a universally obliging exposition +of his own laws.</p> + +<p>4. True bishops or pastors in their own particular +churches are authorized teachers and guides, in expounding +the laws and word of Christ; and the people +are bound as learners to reverence their teaching, +and not contradict it without true cause; yea, and to +believe them <i>fide humana</i>, in things pertinent to their +office: for <i>oportet discentem credere</i>.</p> + +<p><span class="pagenum"><a name="Page_647" id="Page_647">{647}</a></span> +5. No such pastors are to be absolutely believed, +nor in any case of notorious error or heresy, where +the word of God is discerned to be against them.</p> + +<p>6. For all the people as reasonable creatures, have +a judgment of private discerning to judge what they +must receive as truth, and to discern their own duty, +by the help of the word of God, and of their teachers.</p> + +<p>7. The same power of governing judgment lawful +synods have over their several flocks, as a pastor +over his own, but with greater advantage.</p> + +<p>8. The power of judging in many consociate +churches, who is to be taken into communion as orthodox, +and who to be refused by those churches as +heretics, <i>in specie</i>, that is, what doctrine they will +judge sound or unsound, as it is <i>judicium discernendi</i>, +belongeth to every one of the council singly: as it +is a judgment obliging themselves by contract, (and +not of governing each other,) it is in the contracters +and consenters; and for peace and order usually in +the major vote; but with the limitations before expressed.</p> + +<p>9. Every true christian believeth all the essentials +of christianity, with a divine faith, and not by a mere +human belief of his teachers, though by their help +and teaching his faith is generated, and confirmed, +and preserved. Therefore no essential article of +christianity is left to any obliging decision of any +church, but only to a subservient obliging teaching: +as whether there be a God, a Christ, a heaven, a +hell, an immortality of souls? Whether God be to be +believed, loved, feared, obeyed before man? Whether +the Scripture be God's word, and true? Whether +those that contradict it are to be believed therein? +Whether pastors, assemblies, public worship, baptism, +sacrament of the Lord's supper, be divine institutions? +And the same I may say of any known +word of God: no mortals may judge in <i>partem utramlibet</i>, +but the pastors are only authorized teachers +and helpers of the people's faith. (And so they be +partly to one another.)</p> + +<p>10. If the pope, or his council, were the infallible +or the governing expositors of all God's laws and +Scriptures, 1. God would have enabled them to do it +by a universal commentary which all men should +be obliged to believe, or at least not to contradict. +For there is no authority and obligation given to +men (yea, to so many successively) to do that (for +the needful decision of controversies) which they +never have ability given them to do. For that were +to oblige them to things impossible. 2. And the +pope and his council would be the most treacherous +miscreants on earth, that in so many hundred years, +would never write such an infallible nor governing +commentary, to end the differences of the christian +world. Indeed they have judged (with others) +against Arius, that Christ is true God, and one with +the Father in substance, &c. But if they had said +the contrary, must we have taken it for God's truth, +or have believed them?</p> + +<p>11. To judge who, for heresy or scandal, shall be +punished by the sword, belongeth to none but the +magistrate in his own dominions: as to judge who +shall have communion or be excommunicated from +the church, belongeth, as aforesaid, to the pastors. +And the said magistrate hath first as a man his own +judgment of discerning what is heresy, and who of +his subjects are guilty of it, in order to his public +governing judgment.</p> + +<p>12. The civil, supreme ruler may antecedently exercise +this judgment of discerning (by the teaching +of their proper teachers) in order to his consequent +sentences on offenders; and so in his laws may tell +the subjects, what doctrines and practices he will +either tolerate or punish. And thus may the church +pastors do in their canons to their several flocks, in +relation to communion or non-communion.</p> + +<p>13. He that will condemn particular persons as +heretics or offenders, must allow them to speak for +themselves, and hear the proofs, and give them that +which justice requireth, &c. And if the pope can +do so at the antipodes, and in all the world, either +<i>per se</i>, or <i>per alium</i>, without giving that other his +essential claimed power, let him prove it by better +experience than we have had.</p> + +<p>14. As the prime and sole universal legislation +belongeth to Jesus Christ, so the final judgment, +universal and particular, belongeth to him, which +only will end all controversies, and from which there +is no appeal.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_271" id="Foot_271" href="#Ref_271">[271]</a> +Eph. iv. 7, 13-16; 1 Cor. xii. 28, 29; Acts xv. 17.</p> + +<p class="nodent"><a name="Foot_272" id="Foot_272" href="#Ref_272">[272]</a> +See my "Key for Catholics."</p> + +</div> + +<h3>Quest. XXIX. <i>Whether a parent's power over his children, or a +pastor or many pastors or bishops over the same children, as parts of +their flock, be greater, or more obliging in matters of religion and +public worship?</i></h3> + +<p>This being touched on somewhere else, I only +now say, That if the case were my own, I would, +1. Labour to know their different powers, as to the +matter commanded, and obey each in that which is +proper to its place.</p> + +<p>2. If I were young and ignorant, natural necessity, +and natural obligation together, would give my +parents with whom I lived such an advantage above +the minister (whom I seldom see or understand) as +would determine the case <i>de eventu</i>, and much <i>de jure</i>.</p> + +<p>3. If my parents command me to hear a teacher +who is against ceremonies or certain forms, and to +hear none that are for them, natural necessity here +also (ordinarily) would make it my duty first to hear +and obey my parents; and in many other cases, till +I came to understand the greater power of the pastors, +in their own place and work.</p> + +<p>4. But when I come to church, or know that the +judgment of all concordant godly pastors condemneth +such a thing as damnable heresy or sin, which +my father commandeth me to receive and profess, I +would more believe and follow the judgment of the +pastors and churches.</p> + +<h3>Quest. XXX. <i>May an office teacher or pastor be at once in a stated +relation of a pastor and a disciple to some other pastor?</i></h3> + +<p>1. That Timothy was still Paul's son in point of +learning, and his disciple, and so that under apostles +the same persons might be stated in both relations +at once, seemeth evident in Scripture.</p> + +<p>2. But the same that is a pastor is not at once a +mere layman.</p> + +<p>3. That men in the same office may so differ in +age, experience, and degrees of knowledge, as that +young pastors may, and often ought, many years to +continue, not only in occasional reception of their +help, but also in an ordinary stated way of receiving +it, and so be related to them as their ordinary +teachers, by such gradual advantages, is past all +doubt. And that all juniors and novices owe a certain +reverence and audience, and some obedience, to +the elder and wiser.</p> + +<p>4. But this is not to be a disciple to him as in +lower order or office, but as of lower gifts and grace.</p> + +<p>5. It is lawful and very good for the church, that +some ordained persons continue long as pupils to +their tutors in schools or academies (e. g. to learn +the holy languages, if they have them not, &c.) +But this is a relation left to voluntary contractors.</p> + +<p>6. In the ancient churches the particular churches +<span class="pagenum"><a name="Page_648" id="Page_648">{648}</a></span> +had one bishop, and some presbyters and deacons, +usually of much lower parts, who lived all together +(single or chaste) in the bishop's or church house, +which was as a college, where he daily edified them +by doctrine and example.</p> + +<p>7. The controversy about different orders by divine +institution, belongeth not to me here to meddle +with: but as to the natural and acquired imparity of +age and gifts, and the unspeakable benefit to the +juniors and the churches, that it is desirable that +there were such a way of their education and edification, +I take to be discernible to any that are impartial +and judicious.</p> + +<p>Ambrose was at once a teacher and a learner, +Beda, Eccl. Hist. mentioneth one in England, that +was at once a pastor and disciple. And in Scotland +some that became bishops were still to be under the +government of the abbot of their monasteries according +to their first devotion, though the abbot was but +a presbyter.</p> + +<p>8. Whether a settled, private church member may +not at once continue his very formal relation to the +pastor of that church, and yet be of the same order +with him in another church, as their pastor, at the +same time, (as he may in case of necessity continue +his apprenticeship or civil service,) is a case that I +will not determine. But he that denieth it, must +prove his opinion (or affirmation of its unlawfulness) +by sufficient evidence from Scripture or nature; +which is hard.</p> + +<h3>Quest. XXXI. <i>Who hath the power of making church canons?</i></h3> + +<p>This is sufficiently resolved before. 1. The magistrate +only hath the power of making such canons or +laws for church matters as shall be enforced by the +sword.</p> + +<p>2. Every pastor hath power to make canons for +his own congregation; that is, to determine what +hour or at what place they shall meet; what translation +of Scripture, or version of Psalms, shall be +used in his church; what chapter shall be read; +what psalm shall be sung, &c.: except the magistrate +contradict him, and determine it otherwise, in +such points as are not proper to the ministerial office.</p> + +<p>3. Councils or assemblies of pastors have the +power of making such canons for many churches, as +shall be laws to the people, and agreements to themselves.</p> + +<p>4. None have power to make church laws or +canons about any thing, save, (1.) To put God's +own laws in execution. (2.) To determine to that +end, of such circumstances as God hath left undetermined +in his word.</p> + +<p>5. Canon-making under pretence of order and concord, +hath done a great deal of mischief to the +churches; whilst clergymen have grown up from +agreements, to tyrannical usurpations and impositions, +and from concord about needful accidents of +worship, to frame new worship ordinances, and to +force them on all others: but especially, (1.) By encroaching +on the power of kings, and telling them +that they are bound in conscience to put all their +canons into execution by force. (2.) And by laying +the union of the churches and the communion of +christians upon things needless and doubtful, yea, +and at last on many sinful things; whereby the +churches have been most effectually divided, and the +christian world set together by the ears; and +schisms, yea, and wars have been raised: and these +maladies cannot possibly be healed, till the tormenting, +tearing engines be broken and cast away, and +the voluminous canons of numerous councils (which +themselves also are matter of undeterminable controversy) +be turned into the primitive simplicity; and +a few necessary things made the terms of concord. +Doubtless if every pastor were left wholly to himself +for the ordering of worship circumstances and +accidents in his own church, without any common +canons, save the Scriptures, and the laws of the land, +there would have been much less division, than that +is, which these numerous canons of all the councils, +obtruded on the church, have made.</p> + +<h3>Quest. XXXII. <i>Doth baptism as such enter the baptized into the +universal church, or into a particular church, or both? And is baptism +the particular church covenant as such?</i></h3> + +<p><i>Answ.</i> 1. Baptism as such doth enter us into the +universal church, and into it alone; and is no particular +church covenant, but the solemnizing of the +great christian covenant of grace, between God, and +a believer and his seed.</p> + +<p>For, (1.) There is not essentially any mention of +a particular church in it.</p> + +<p>(2.) A man may be baptized by a general unfixed +minister, who is not the pastor of any particular +church:<span +class="fnanchor"><a name="Ref_273" id="Ref_273" href="#Foot_273">[273]</a></span> +and he may be baptized in solitude, where +there is no particular church. The eunuch, Acts +viii. was not baptized into any particular church.</p> + +<p>(3.) Baptism doth but make us christians, but a +man may be a christian who is no member of any +particular church.</p> + +<p>(4.) Otherwise baptism should oblige us necessarily +to a man, and be a covenant between the baptized +and the pastor and church into which he is baptized: +but it is only our covenant with Christ.</p> + +<p>(5.) We may frequently change our particular +church relation, without being baptized again. But +we never change our relation to the church which +we are baptized into, unless by apostasy.</p> + +<p>2. Yet the same person at the same time that he +is baptized may be entered into the universal church, +and into a particular; and ordinarily it ought to be +so where it can be had.</p> + +<p>3. And the covenant which we make in baptism +with Christ, doth oblige us to obey him, and consequently +to use his instituted means, and so to hear +his ministers, and hold due communion with his +churches.</p> + +<p>4. But this doth no more enter us into a particular +church, than into a particular family. For we as +well oblige ourselves to obey him in family relations +as in church relations.</p> + +<p>5. When the baptized therefore is at once entered +into the universal and particular church, it is done +by a double consent to the double relation. By +baptism he professeth his consent to be a member of +Christ and his universal church; and additionally +he consenteth to be guided by that particular pastor +in that particular church; which is another covenant +or consent.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_273" id="Foot_273" href="#Ref_273">[273]</a> +Matt. xxviii. 19, 20.</p> + +</div> + +<h3>Quest. XXXIII. <i>Whether infants should be baptized, I have answered +long ago in a treatise on that subject. Also what infants should be +baptized? and who have right to sacraments? and whether hypocrites are +univocally or equivocally christians and church members? I have +resolved in my "Disput. of Right to Sacraments."</i></h3> + +<h3>Quest. XXXIV. <i>Whether an unbaptized person who yet maketh a public +profession of christianity, be a member of the visible church? And so +of the infants of believers unbaptized.</i></h3> + +<p><span class="pagenum"><a name="Page_649" id="Page_649">{649}</a></span> +<i>Answ.</i> 1. Such persons have a certain imperfect, +irregular kind of profession, and so of membership; +their visibility or visible christianity is not such as +Christ hath appointed. As those that are married, +but not by legal celebration, and as those that in +cases of necessity are ministers without ordination; +so are such christians as Constantine and many of +old without baptism.</p> + +<p>2. Such persons ordinarily are not to be admitted +to the rights and communion of the visible church, +because we must know Christ's sheep by his own +mark; but yet they are so far visible christians, as +that we may be persuaded nevertheless of their salvation. +As to visible communion, they have but a +remote and incomplete <i>jus ad rem</i>, and no <i>jus ad re</i>, +or legal investiture and possession.</p> + +<p>3. The same is the case of unbaptized infants of +believers, because they are not of the church merely +as they are their natural seed; but because it is supposed +that a person himself devoted to God, doth +also devote his children to God: therefore not nature +only, but this supposition arising from the true nature +of his own dedication to God, is the reason why +believers' children have their right to baptism: +therefore till he hath actually devoted them to God +in baptism, they are not legally members of the visible +church, but only in <i>fieri</i> and imperfectly, as is +said. Of which more anon.</p> + +<h3>Quest. XXXV. <i>Is it certain by the word of God that all infants +baptized, and dying before actual sin, are undoubtedly saved; or what +infants may we say so of?</i></h3> + +<p><i>Answ.</i> I. 1. We must distinguish between certainty +objective and subjective; or plainlier, the reality or +truth of the thing, and the certain apprehension of it.<span +class="fnanchor"><a name="Ref_274" id="Ref_274" href="#Foot_274">[274]</a></span></p> + +<p>2. And this certainty of apprehension, sometimes +signifieth only the truth of that apprehension, when +a man indeed is not deceived, or more usually that +clearness of apprehension joined with truth, which +fully quieteth the mind and excludeth doubting.</p> + +<p>3. We must distinguish of infants as baptized lawfully +upon just title, or unlawfully without title.</p> + +<p>4. And also of title before God, which maketh a +lawful claim and reception at his bar; and title before +the church, which maketh only the administration +lawful before God, and the reception lawful only +<i>in foro ecclesia</i>, or <i>externo</i>.</p> + +<p>5. The word baptism signifieth either the external +part only, consisting in the words and outward action, +or the internal covenanting of the heart also.</p> + +<p>6. And that internal covenant is either sincere, +which giveth right to the benefits of God's covenant, +or only partial, reserved, and unsound, such as is +common to hypocrites.</p> + +<p><i>Conclus.</i> 1. God hath been pleased to speak so +little in Scripture of the case of infants, that modest +men will use the words certainly and undoubtedly, +about their case, with very great caution. And many +great divines have maintained that their very baptism +itself, cannot be certainly and undoubtedly +proved by the word of God, but by tradition; though +I have endeavoured to prove the contrary in a special +Treatise on that point.</p> + +<p>2. No man can tell what is objectively certain or +revealed in God's word, who hath not subjective certainty +or knowledge of it.</p> + +<p>3. A man's apprehension may be true, when it is +but a wavering opinion, with the greatest doubtfulness. +Therefore we do not usually by a certain apprehension, +mean only a true apprehension, but a +clear and quieting one.</p> + +<p>4. It is possible to baptize infants unlawfully, or +without any right, so that their reception and baptizing +shall be a great sin, as is the misapplying of +other ordinances. For instance: one in America, +where there is neither church to receive them, nor +christian parents, nor sponsors, may take up the Indians' +children and baptize them against the parents' +wills: or if the parents consent to have their children +outwardly baptized, and not themselves, as not +knowing what baptizing meaneth, or desire it only +for outward advantages to their children; or if they +offer them to be baptized only in open derision and +scorn of Christ; such children have no right to be +received. And many other instances nearer may be +given.</p> + +<p>5. It is possible the person may have no authority +at all from Christ who doth baptize them. And +Christ's part in reception of the person, and collation +and investiture in his benefits, must be done by his +commission, or else how can we say that Christ doth +it? But open infidels, women, children, mad-men, +scorners, may do it that have none of his commission.</p> + +<p>6. That all infants baptized without title or right +by misapplication, and so dying, are not undoubtedly +saved, nor any word of God doth certainly say so, +we have reason to believe on these following grounds.</p> + +<p>1. Because we can find no such text, nor could +ever prevail with them that say so, to show us such +an ascertaining word of God.</p> + +<p>2. Because else gross sin would certainly be the +way to salvation. For such misapplication of baptism, +by the demanders at least, would certainly be +gross sin, as well as misapplying the Lord's supper.</p> + +<p>3. Because it is clean contrary to the tenor of the +new covenant, which promiseth salvation to none but +penitent believers and their seed: what God may do +for others unknown to us, we have nothing to do +with; but his covenant hath made no other promise +that I can find; and we are certain of no man's salvation +by baptism, to whom God never made a promise +of it. If by the children of the faithful, be +meant not only their natural seed, but the adopted or +bought also, of which they are true proprietors, yet +that is nothing to all others.</p> + +<p>4. To add to God's words, especially to his very +promise or covenant, is so terrible a presumption, +as we dare not be guilty of.</p> + +<p>5. Because this tieth grace or salvation so to the +outward washing of the body, or <i>opus operatum</i>, as +is contrary to the nature of God's ordinances, and to +the tenor of Scripture, and the judgment of the +protestant divines.</p> + +<p>6. Because this would make a strange disparity +between the two sacraments of the same covenant of +grace: when a man receiveth the Lord's supper +unworthily, (in scorn, in drunkenness, or impenitency,) +much more without any right, (as infidels,) he doth +eat and drink damnation or judgment to himself, and +maketh his sin greater; therefore he that gets a child +baptized unworthily and without right, doth not +therefore infallibly procure his salvation.</p> + +<p>7. Because the apostle saith, 1 Cor. vii. 14, "Else +were your children unclean, but now are they holy;" +and the Scripture giveth this privilege to the children +of the faithful above others: whereas the contrary +opinion levelleth them with the seed of infidels and +heathens, as if these had right to salvation by mere +baptism, as well as the others.</p> + +<p>8. Because else it would be the greatest act of +charity in the world, to send soldiers to catch up all +heathens' and infidels' children, and baptize them; +which no christians ever yet thought their duty. +<span class="pagenum"><a name="Page_650" id="Page_650">{650}</a></span> +Yea, it would be too strong a temptation to them to +kill them when they had done, that they might be +all undoubtedly saved.</p> + +<p><i>Object.</i> But that were to do evil that good might +come by it. <i>Answ.</i> But God is not to be dishonoured +as to be supposed to make such laws, as shall forbid +men the greatest good in the world, and then to +tempt them by the greatness of the benefit to take +it to be no evil: as if he said, If soldiers would go +take up a million of heathens' children and baptize +them, it will put them into an undoubted state of +salvation; but yet I forbid them doing it: and if +they presently kill them, lest they sin after, they +shall undoubtedly be saved; but yet I forbid them +doing it. I need not aggravate this temptation to +them that know the power of the law of nature, +which is the law of love and good works, and how +God that is most good is pleased in our doing good. +Though he tried Abraham's obedience once, as if he +should have killed his son, yet he stopped him before +the execution. And doth he ordinarily exercise +men's obedience, by forbidding them to save the +souls of others, when it is easily in their power? +especially when with the adult the greatest labour +and powerfullest preaching, is frequently so frustrate, +that not one of many is converted by it?</p> + +<p>9. Because else God should deal with unaccountable +disparity with infants and the adult in the same +ordinance of baptism. It is certain that all adult +persons baptized, if they died immediately, should +not be saved; even none that had no right to the +covenant and to baptism; such as infidels, heathens, +impenitent persons, hypocrites, that have not true +repentance and faith. And why should baptism +save an infant without title, any more than the adult +without title? I still suppose that some infants have +no title, and that now I speak of them alone.</p> + +<p><i>Object.</i> But the church giveth them all right by +receiving them.</p> + +<p><i>Answ.</i> This is to be further examined anon. If +you mean a particular church, perhaps they are baptized +into none such. Baptism as such is a reception +only into the universal church, as in the eunuch's +case, Acts viii. appeareth. If you mean the universal +church, it may be but one single ignorant man in an +infidel country that baptizeth, and he is not the +universal church! yea, perhaps is not a lawfully +called minister of that church! However, this is but +to say, that baptism giveth right to baptism; for +this receiving is nothing but baptizing. But there +must be a right to this reception, if baptism be a +distinguishing ordinance, and all the world have not +right to it. Christ saith, Matt. xxviii. 19, "Disciple +me all nations, baptizing them—:" they must be +initially made disciples first, by consent, and then +be invested in the visible state of christianity by +baptism.</p> + +<p>10. If the children of heathens have right to +baptism, and salvation thereby, it is either, 1. As +they are men, and all have right; or, 2. Because the +parents give them right; 3. Or because remote ancestors +give them right; 4. Or because the universal +church gives them right; 5. Or because a particular +church gives them right; 6. Or because the sponsors +give them right; 7. Or the magistrate; 8. Or the +baptizer. But it is none of all these, as shall anon +be proved.</p> + +<p>11. But as to the second question, I answer, 1. It +will help us to understand the case the better, if we +prepare the way by opening the case of the adult, +because in Scripture times, they were the most +famous subjects of baptism. And it is certain of such, +1. That every one outwardly baptized is not in a state +of salvation. That no hypocrite that is not a true penitent +believer is in such a state. 2. That every true +penitent believer is before God in a state of salvation, +as soon as he is such; and before the church as soon +as he is baptized. 3. That we are not to use the +word baptism as a physical term only, but as a moral, +theological term. Because words (as in law, physic, +&c.) are to be understood according to the art or +science in which they are treated of. And baptism +taken theologically doth as essentially include the +will's consent or heart covenanting with God, as +matrimony includeth marriage consent, and as a +man containeth the soul as well as the body. And +thus it is certain that all truly baptized persons are +in a state of salvation; that is, all that sincerely +consent to the baptismal covenant when they profess +consent by baptism (but not hypocrites). 4. And in +this sense all the ancient pastors of the churches +did concur that baptism did wash away all sin, and +put the baptized into a present right to life eternal: +as he that examineth their writings will perceive: +not the outward washing and words alone, but when +the inward and outward parts concur, or when by +true faith and repentance the receiver hath right to +the covenant of God. 5. In this sense it is no unfit +language to imitate the fathers, and to say that the +truly baptized are in a state of justification, adoption, +and salvation, unless when men's misunderstanding +maketh it unsafe. 6. The sober papists +themselves say the same thing, and when they have +said that even <i>ex opere operato</i> baptism saveth, they +add, that it is only the meet receiver; that is, the +penitent believer, and no other of the adult. So +that hitherto there is no difference.</p> + +<p>2. Now let us by this try the case of infants; concerning +which there are all these several opinions +among divines.</p> + +<p>(1.) Some think that all infants (baptized or not) +are saved from hell, and positive punishment, but are +not brought to heaven, as being not capable of +such joys.</p> + +<p>(2.) Some think that all infants (dying such) are +saved as others are, by actual felicity in heaven, +though in a lower degree. Both these sorts suppose +that Christ's death saveth all that reject it not, and +that infants reject it not.</p> + +<p>(3.) Some think that all unbaptized infants do +suffer the <i>pœnam damni</i>, and are shut out of heaven +and happiness, but not sensibly punished or cast into +hell. For this Jansenius hath wrote a treatise; and +many other papists think so.</p> + +<p>(4.) Some think that all the children of sincere +believers dying in infancy are saved, (that is, glorified,) +whether baptized or not; and no others.</p> + +<p>(5.) Some think that God hath not at all revealed +what he will do with any infants.</p> + +<p>(6.) Some think that he hath promised salvation +as aforesaid to believers and their seed, but hath not +at all revealed to us what he will do with all the rest.</p> + +<p>(7.) Some think that only the baptized children +of true believers are certainly (by promise) saved.</p> + +<p>(8.) Some think that all the adopted and bought +children of true christians, as well as the natural, are +saved (if baptized, say some; or if not, say others).</p> + +<p>(9.) Some think that elect infants are saved, and +no other, but no man can know who those are. And +of these, 1. Some deny infant baptism. 2. Most say +that they are to be baptized, and that thereby the +non-elect are only received into the visible church +and its privileges, but not to any promise or certainty +of justification, or a state of salvation.</p> + +<p>(10.) Some think that all that are baptized by the +dedication of christian sponsors are saved.</p> + +<p>(11.) Some think that all that the pastor dedicateth +to God are saved (because so dedicated by him, say +<span class="pagenum"><a name="Page_651" id="Page_651">{651}</a></span> +some; or because baptized <i>ex opere operato</i>, say +others). And so all baptized infants are in a state of +salvation.</p> + +<p>(12.) Some think that this is to be limited to all +that have right to baptism <i>coram Deo</i>; which some +think the church's reception giveth them, of which +anon.</p> + +<p>(13.) And some think it is to be limited to those +that have right <i>coram ecclesia</i>, or are rightfully +baptized <i>ex parte ministrantis</i>, where some make +the magistrate's command sufficient, and some the +bishop's, and some the baptizer's will.</p> + +<p>Of the title to baptism I shall speak anon. Of +the salvation of infants, it is too tedious to confute +all that I dissent from: not presuming in such darkness +and diversity of opinions to be peremptory, nor +to say, I am certain by the word of God who are undoubtedly +saved, nor yet to deny the undoubted certainty +of wiser men, who may know that which such +as I do doubt of, but submitting what I say to the +judgment of the church of God and my superiors, I +humbly lay down my own thoughts as followeth.</p> + +<p>1. I think that there can no promise or proof be +produced that all unbaptized infants are saved, either +from the <i>pœna damni</i> or <i>sensus</i>, or both.</p> + +<p>2. I think that no man can prove that all unbaptized +infants are damned, or denied heaven. Nay, I +think I can prove a promise of the contrary.</p> + +<p>3. All that are rightfully baptized <i>in foro externo</i> +are visible church members, and have ecclesiastical +right to the privileges of the visible church.</p> + +<p>4. I think Christ never instituted baptism for +collation of these outward privileges alone, unless as +on supposition that persons culpably fail of the better +ends.</p> + +<p>5. I think baptism is a solemn mutual contract or +covenant between Christ and the baptized person. +And that it is but one covenant, even the covenant +of grace which is the sum of the gospel, which is +sealed and received in baptism; and that this covenant +essentially containeth our saving relation to +God the Father, Son, and Holy Ghost, and our pardon, +justification, and adoption or right to life everlasting; +and that God never made any distinct covenant +of outward privileges alone, to be sealed by +baptism. But that outward mercies are the second +and lesser gift of the same covenant which giveth +first the great and saving blessings.</p> + +<p>6. And therefore that whoever hath right before +God, to claim and receive baptism, hath right also to +the benefits of the covenant of God, and that is, to +salvation; though I say not so of every one that hath +such right before the church, as that God doth require +the minister to baptize him. For by right +before God, or <i>in foro cœli</i>, I mean such a right as +will justify the claim before God immediately, the +person being one whom he commandeth in that present +state to claim and receive baptism. For many +a one hath no such right before God to claim or receive +it, when yet the minister hath right to give it +them if they do claim it.</p> + +<p>The case stands thus. God saith in his covenant, +He that believeth shall be saved, and ought to be +baptized, to profess that belief, and be invested in +the benefits of the covenant; and he that professeth +to believe, (whether he do or not,) is by the church +to be taken for a visible believer, and by baptism to +be received into the visible church. Here God +calleth none but true believers (and their seed) to +be baptized, nor maketh an actual promise or covenant +with any other; and so I say that none other +have right <i>in foro cœli</i>. But yet the church knoweth +not men's hearts, and must take a serious profession +for a credible sign of the faith professed, and for that +outward title upon which it is a duty of the pastor to +baptize the claimer.<span +class="fnanchor"><a name="Ref_275" id="Ref_275" href="#Foot_275">[275]</a></span> +So that the most malignant, +scornful hypocrite, that maketh a seemingly serious +profession, hath right <i>coram ecclesia</i>, but not <i>coram +Deo</i>, save in this sense, that God would have the +minister baptize him. But this I have largelier +opened in my "Disputations of Right to Sacraments."</p> + +<p>7. I think therefore that all the children of true +christians, do by baptism receive a public investiture +by God's appointment into a state of remission, +adoption, and right to salvation at the present; +though I dare not say that I am undoubtedly certain of +it, as knowing how much is said against it. But I +say as the synod of Dort, art. 1. That believing parents +have no cause to doubt of the salvation of their +children that die in infancy, before they commit +actual sin; that is, not to trouble themselves with +fears about it.</p> + +<p>The reasons that move me to be of this judgment +(though not without doubting and hesitancy) are +these; 1. Because whoever hath right to the present +investiture, delivery, and possession of the first and +great benefits of God's covenant made with man in +baptism, hath right to pardon, and adoption, and +everlasting life: but the infants of true christians +have right to the present investiture, delivery and +possession of the first and great benefits of God's +covenant made with man in baptism; therefore +they have right to pardon and everlasting life.</p> + +<p>Either infants are in the same covenant (that is, +are subjects of the same promise of God) with their +believing parents, or in some other covenant, or in +no covenant. If they be under no covenant, (or promise,) +or under some other promise or covenant +only, and not the same, they are not to be baptized. +For baptism is a mutual covenanting; where the +minister by Christ's commission in his name acteth +his part, and the believer his own and his infant's +part: and God hath but one covenant, which is to +be made, sealed, and delivered in baptism. Baptism +is not an equivocal word, so as to signify divers +covenants of God.</p> + +<p><i>Object.</i> But the same covenant of God hath divers +sorts of benefits; the special God giveth to the sincere, +and the common to the common and hypocritical +receiver.</p> + +<p><i>Answ.</i> 1. God indeed requireth the minister to +take profession for the visible church title; and so +it being the minister's duty so far to believe a liar, +and to receive dissemblers who had no right to lay +that claim, you may say that God indirectly and improperly +giveth them church privileges: but properly, +that is, by his promise or covenant deed or +gift, he giveth them nothing at all; for his covenant +is one and undivided in its action, though it give +several benefits, and though providence may give +one and not another, yet the covenant giveth all or +none. God saith that godliness hath the promise +of this life and of that to come; but he never +said (that I know of) to the hypocrite or unsound +believer, I promise or give right to common +mercies.<span +class="fnanchor"><a name="Ref_276" id="Ref_276" href="#Foot_276">[276]</a></span></p> + +<p>2. But suppose it were otherwise, yet either the +children of true believers have the true condition of +right to the special blessings of the covenant, or +<span class="pagenum"><a name="Page_652" id="Page_652">{652}</a></span> +they have not the condition of any at all. For there +can no more be required of an infant, as to any special +blessings of the covenant, than that he be the child +of believing parents, and by them dedicated to God. +Either this condition entitleth them to all the covenant +promises which the adult believer is entitled to, +(as far as their natures are capable,) or it entitleth +them to none at all; nor are they to be baptized; +for God hath in Scripture instituted but one baptism, +(to profess one faith,) and that one is ever for the remission +of sins:<span +class="fnanchor"><a name="Ref_277" id="Ref_277" href="#Foot_277">[277]</a></span> +"He that believeth and is baptized +shall be saved," Mark xvi. 16.</p> + +<p>3. Or if all the rest were granted you, yet it would +follow that all infants in the world, even of true believers, +are left out of God's covenant of grace, that +is, the covenant or promise of pardon and life; and +are only taken into the covenant of church privileges. +And so, 1. You will make two covenants, (which +you denied,) and not only two sorts of benefits of +one covenant. 2. And two species of baptism; while +all infants in the world are only under a covenant of +outward privileges, and have no baptism, but the +seal of that covenant, while believers have the covenant, +promise, and seal of pardon and life.</p> + +<p>2. And this is my second reason; because then +we have no promise or certainty, or ground of faith, +for the pardon and salvation of any individual infants +in the world. And so parents are left to little +comfort for their children. And if there be no promise +there is no faith of it, nor any baptism to seal +it; and so we still make antipædobaptism unavoidable. +For who dare set God's seal to such as have +no promise? or pretend to invest any in a near and +saving relation to God the Father, Son, and Holy +Ghost, (which is the very nature of baptism,) when +God hath given no such commission?</p> + +<p><i>Object.</i> Yes: baptism and the covenant of special +promises are for all the elect, though we know not +who they are.</p> + +<p><i>Answ.</i> 1. I deny not God's eternal, antecedent +election; but I deny that the Scripture ever mentioneth +his pardoning or glorifying any, upon the +account of election only, without certain spiritual +conditions, which may be given as the reason of the +difference in judgment. God may freely give the +gospel to whom he will, and also faith or the first +grace by the gospel, without any previous condition in +man, but according to his free election only: but he +giveth pardon and heaven as a rector by his equal +laws and judgment; and always rendereth a reason +of the difference, from the qualifications of man.</p> + +<p>2. And if this were as you say, it would still overthrow +infant baptism. For either we must baptize +all indifferently, or none, or else know how to make +a difference. All must not be baptized indifferently: +and election is a secret thing to us, and by it no +minister in the world can tell whom to baptize: +therefore he must baptize none, if there be no other +differencing note to know them by.</p> + +<p><i>Object.</i> God hath more elect ones among the infants +of true believers than among others: and therefore +they are all to be baptized.</p> + +<p><i>Answ.</i> 1. It will be hard to prove that much (that +he hath more) if there be no promise to them all as +such. 2. If he have more, yet no man knoweth +how many, and whether the elect be one of ten, +twenty, forty, or a hundred, in comparison of the +non-elect; for Scripture tells it not. So that no +minister of a church is sure that any one infant that +he ever baptized is elect. 3. And God hath given +no such rule for sealing and delivering his covenant +with the benefits as to cast it hap hazard among all, +because it is possible or probable it may belong to +some.</p> + +<p><i>Object.</i> You have no certainty what adult professor +is sincere, nor to which of them the special benefits +belong; no, not of any one in a church. And yet +because there is a probability that among many there +are some sincere, you baptize them all. Take then +the birth privilege but as equal to the profession of +the adult.</p> + +<p><i>Answ.</i> This partly satisfied me sometimes: but I +cannot forget that a visible, false, or hypocritical +profession is not the condition of God's own covenant +of grace, nor that which he requireth in us, to make +us partakers of his covenant benefits; nay, he never +at all commandeth it; but only commandeth that profession +of consent, which followeth the real consent +of the heart:<span +class="fnanchor"><a name="Ref_278" id="Ref_278" href="#Foot_278">[278]</a></span> +he that condemneth lying, maketh it +neither the condition of our church membership, as +his gift by promise, nor yet our duty.</p> + +<p>And mark well, that it is a professed consent to +the whole covenant that God requireth, as the condition +of our true right to any part or benefit of it. +He that shall only say, I consent to be a visible +church member, doth thereby acquire no right to +that membership; no, not <i>in foro ecclesiæ</i>, but he +must also profess that he consenteth to have God +for his God, and Christ for his Lord and Saviour, +and the Holy Spirit for his Sanctifier. So that he +must be a liar, or a sound believer, that maketh this +profession.</p> + +<p>But for an infant to be born of true believers, and +sincerely by them dedicated in covenant to God, is +all the condition that ever God required to an infant-title +to his covenant; and it is not the failure of +the true condition as a false profession is.</p> + +<p>Indeed if the proposition were thus laid, it would +hold good: As we know not who sincerely covenanteth +for himself, and yet we must baptize all that +soberly profess it; so we know not who doth sincerely +covenant for his infant, and yet must baptize +all whom the parents bring with such a profession, +for themselves and them.</p> + +<p>But if the sincere dedication of a sound believer, +shall be accounted but equal to the lying profession +of the adult, which is neither commanded, nor hath +any promise, then infants are not in the covenant of +grace, nor is the sincerest dedication to God either +commanded or hath any promise.</p> + +<p>If I were but sure that the profession of the adult +for himself were sincere, I were sure that he were +in a state of grace. And if I am not sure of the +same concerning the parent's dedication of his infant, +I must conclude that this is not a condition of +the same covenant, and therefore that he is not in +the same covenant (or conditional promise of God) +unless there be some other condition required in +him or for him; but there is no other that can be +devised.</p> + +<p><i>Object.</i> Election is the condition.</p> + +<p><i>Answ.</i> Election is God's act and not man's; and +therefore may be an antecedent, but no condition +required of us. And man is not called to make +profession that he is elected, as he is to make profession +of his faith and consent to the covenant. +And God only knoweth who are his by election, and +therefore God only can baptize on this account.</p> + +<p>And what is the probability which the objecters +mean, that many of the infants of the faithful are +elected? Either it is a promise, or but a prediction; +if no promise, it is not to be sealed by baptism; +if a promise, it is absolute or conditional. If +any absolute promise, as, I will save many children +<span class="pagenum"><a name="Page_653" id="Page_653">{653}</a></span> +of believers, 1. This terminateth not on any singular +person, as baptism doth, and, 2. It is not the absolute +promise that baptism is appointed by Christ +to seal. This is apparent in Mark xvi. 16, and in +the case of the adult. And it is not one covenant +which is sealed to the adult by baptism, and another +to infants. Else baptism also should not be the +same. But if it be any conditional covenant, what +is it, and what is the condition?</p> + +<p>And what is it that baptism giveth to the seed of +believers, if they be not justified by it from original +sin? You will not say, that it conveyeth inherent +sanctifying grace, no not into all the elect themselves, +which many are many years after without. +And you cannot say, that it sealeth to them any +promise, so much as of visible church privileges; +for God may suffer them presently to be made janizaries, +and violently taken from their parents, and +become strangers and despisers of church privileges, +as is ordinary with the Greek's children among the +Turks. Now God either promised such church privileges +absolutely, or conditionally, or not at all. +Not absolutely, for then they would possess them. +If conditionally, what is the condition? If not at +all, what promise then doth baptism seal to such, +and what benefit doth it secure? God hath instituted +no baptism, which is a mere present delivery +of possession of a church state, without sealing any +promise at all. True baptism first sealeth the +promise, and then delivereth possession of some +benefits.</p> + +<p>Yea, indeed outward church privileges are such +uncertain blessings of the promise, that as they are +but secondary, so they are but secondarily given +and sealed, so that no man should ever be baptized, +if these were all that were in the promise.<span +class="fnanchor"><a name="Ref_279" id="Ref_279" href="#Foot_279">[279]</a></span> +The +holiest person may be cast into a wilderness, and deprived +of all visible church communion; and doth +God then break his promise with him? Certainly +no. It is therefore our saving relations to God the +Father, Son, and Holy Ghost, which the promise +giveth, and baptism sealeth; and other things but +subordinately and uncertainly as they are means to +these. So then it is plain, that believers' infants +have a promise of salvation, or no promise at all, +which baptism was instituted to seal.</p> + +<p>I have said so much more of this in my Appendix +to the "Treatise of Infant Baptism," to Mr. Bedford, +in defence of Dr. Davenant's judgment, as that I must +refer the reader thither.</p> + +<p>8. I think it very probable that this ascertaining +promise belongeth not only to the natural seed +of believers, but to all whom they have a true power +and right to dedicate in covenant to God; which +seemeth to be all that are properly their own, whether +adopted or bought; but there is more darkness +and doubt about this than the former, because the +Scripture hath said less of it.</p> + +<p>9. I am not able to prove, nor see any probable +reason for it, that any but sound believers have such +a promise for their children, nor that any hypocrite +shall certainly save his child, if he do but dedicate +him to God in baptism. For, 1. I find no promise +in Scripture made to such. 2. He that doth not +sincerely believe himself, nor consent to God's covenant, +cannot sincerely believe for his child, nor consent +for him. 3. And that faith which will not save +the owner, as being not the condition of the promise, +cannot save another. Much more might be said of +this. I confess that the church is to receive the +children of hypocrites as well as themselves; and +their baptism is valid <i>in foro externo ecclesiæ</i>, and is +not to be reiterated. But it goeth no further for his +child, than for himself.</p> + +<p>10. Therefore I think that all that are rightfully +baptized by the minister, that is, baptized so as that +it is well done of him, are not certainly saved by +baptism, unless they be also rightfully baptized, in +regard of their right to claim and receive it. Let +them that are able to prove more do it, for I am not +able.</p> + +<p>11. Whereas some misinterpret the words of the +old rubric of confirmation in the English liturgy, +as if it spake of all that are baptized, whether they +had right or not, the words themselves may serve to +rectify that mistake, "And that no man shall think +any detriment shall come to children by deferring of +their confirmation, he shall know for truth, that it is +certain by God's word, that children being baptized +have all things necessary for their salvation, and be +undoubtedly saved." Where it is plain that they +mean, they have all things necessary <i>ex parte ecclesiæ</i>, +or all God's applying ordinances necessary, +though they should die unconfirmed, supposing that +they have all things necessary to just baptism on +their own part. Which is but what the ancients +were wont to say of the baptized adult; but they +never meant that the infidel, and hypocrite, and impenitent +person was in a state of life, because he +was baptized; but that all that truly consent to the +covenant, and signify this by being baptized, are +saved. So the church of England saith, that they +receive no detriment by delaying confirmation; but +it never said, that they receive no detriment by their +parents' or sponsors' infidelity and hypocrisy, or by +their want of true right <i>coram Deo</i> to be baptized.</p> + +<p>12. But yet before these questions (either of them) +be taken as resolved by me, I must first take in some +other questions which are concerned in the same +cause; as,</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_274" id="Foot_274" href="#Ref_274">[274]</a> +Since the writing of this, there is come forth an excellent +book for Infant Baptism by Mr. Joseph Whiston, in which +the grounds of my present solutions are notably cleared.</p> + +<p class="nodent"><a name="Foot_275" id="Foot_275" href="#Ref_275">[275]</a> +Mark xvi. 16; Acts ii. 37, 38; xxii. 16; 1 Cor. vi. 11; +Tit. iii. 3, 5, 6; Heb. x. 22; Eph. v. 26; Rom. vi. 1, 4; Col. +ii. 12; 1 Pet. iii. 21, 22; Eph. iv. 5; Acts viii. 12, 13, 16, 36, +38; ix. 18; xvi. 15, 33; xix. 5; Gal. iii. 27.</p> + +<p class="nodent"><a name="Foot_276" id="Foot_276" href="#Ref_276">[276]</a> +Acts ii. 39; Gal. iii. 22, 29; 1 Tim. iv. 8; Eph. ii. 12; +2 Tim. i. 1; Heb. iv. 1; vi. 17; ix. 15; x. 36; viii. 6; 2 Pet +i. 4, 5.</p> + +<p class="nodent"><a name="Foot_277" id="Foot_277" href="#Ref_277">[277]</a> +Acts ii. 38; xxvi. 18; Luke xxiv. 47.</p> + +<p class="nodent"><a name="Foot_278" id="Foot_278" href="#Ref_278">[278]</a> +Rom. x. 9; Acts viii. 37.</p> + +<p class="nodent"><a name="Foot_279" id="Foot_279" href="#Ref_279">[279]</a> +Matt. vi. 33; Rom. viii. 28, 32, &c.</p> + +</div> + +<h3>Quest. XXXVI. <i>What is meant by this speech, that believers and +their seed are in the covenant of God; which giveth them right to +baptism?</i></h3> + +<p><i>Answ.</i> Though this was opened on thee by before +I add, 1. The meaning is not that they are in that +absolute promise of the first and all following grace, +supposed ordinarily to be made of the elect, (as such +unknown,) viz. I will give them faith, repentance, +conversion, justification, and salvation, and all the +conditions of the conditional promise, without any +condition on their part, which many take to be the +meaning of, I will take the hard heart out of them, +&c. For, 1. This promise is not now to be first +performed to the adult who repent and believe +already; and no other are to be baptized at age. If +that absolute promise be sealed by baptism, either +it must be so sealed as a promise before it be performed, +or after; if before, either to all, because +some are elect, or only to some that are elect. Not to +all; for it is not common to infidels. Not to some +as elect; for, 1. They are unknown. 2. If they +were known, they are yet supposed to be infidels. +Not after performance, for then it is too late.</p> + +<p>2. The meaning is not only that the conditional +covenant of grace is made and offered to them; for +so it may be said of heathens and infidels, and all +the world that hear the gospel.</p> + +<p>But, 1. The covenant meant is indeed this conditional +covenant only, Mark xvi. 16, "He that believeth +and is baptized, shall be saved."</p> + +<p>2. To be in this covenant is, to be a consenting +believer, and so to be one that hath by inward heart +consent the true conditions of right to the benefits +of the covenant, and is thereby prepared solemnly +<span class="pagenum"><a name="Page_654" id="Page_654">{654}</a></span> +by baptism to profess this consent, and to receive an +investiture and seal of God's part, by his minister +given in his name.</p> + +<p>3. Infants are thus in covenant with their parents, +because reputatively their parents' wills are theirs, +to dispose of them for their good. And therefore +they consent by their parents, who consent for them.</p> + +<h3>Quest. XXXVII. <i>Are believers' children certainly in covenant before +their baptism, and thereby in a state of salvation? or not till they +are baptized?</i></h3> + +<p><i>Answ.</i> Distinguish between, 1. Heart-covenanting +and mouth covenanting. 2. Between being in covenant +before God, and visibly before the church.</p> + +<p>1. No person is to be baptized at age, whose inward +heart consent before professed, giveth him not +right to baptism. Therefore all the adult must be +in covenant, that is, consent on their part to the +covenant, before they are baptized.</p> + +<p>2. Therefore it is so with the seed of the faithful, +who must consent by their parents, before they have +right; otherwise all should have right, and their +baptism be essentially another baptism, as sealing +some other covenant, or none.</p> + +<p>3. If there be no promise made to the seed of the +faithful more than to others, they have no right +more than others to baptism or salvation. But if +there be a promise made to them as the seed of believers, +then are they as such within that promise, +that is, performers of its conditions by their parents, +and have right to the benefit.</p> + +<p>4. If the heart consent or faith of the adult, do +put themselves into a state of salvation, before their +baptism, then it doth so by their children; but, &c.—</p> + +<p>5. But this right to salvation in parents and children +upon heart consent before baptism, is only before +God. For the church taketh no cognizance of +secret heart transactions; but a man then only consenteth +in the judgment of the church, when he +openly professeth it, and desireth to signify it by +being baptized.</p> + +<p>6. And even before God, there is a <i>necessitas +præcepti</i> obliging us to open baptism after heart +consent; and he that heartily consenteth, cannot refuse +God's way of uttering it, unless either through +ignorance he know it not to be his duty, (for himself +and his child,) or through want of ability or opportunity +cannot have it. So that while a man is unbaptized, +somewhat is wanting to the completeness +of his right to the benefits of the covenant, viz. A +reception of investiture and possession in God's appointed +way; though it be not such a want, as shall +frustrate the salvation of those that did truly consent +in heart.</p> + +<p>7. I take it therefore for certain, that the children +of true believers consent to the covenant by their +parents, and are as certainly saved if they die before +baptism, as after; though those that despise baptism, +when they know it to be a duty, cannot be thought +indeed to believe or consent for their children or +themselves.</p> + +<h3>Quest. XXXVIII. <i>Is infants' title to baptism and the covenant +benefits given them by God in his promise, upon any proper moral +condition, or only upon the condition of their natural relation, that +they be the seed of the faithful?</i></h3> + +<p><i>Answ.</i> That which is called a mere natural condition +is properly in law sense no condition at all; nor +doth make a contract or promise to be called conditional +in a moral sense. But it is matters of morality, +and not of physics only, that we are treating of; and +therefore we must take the terms in a moral sense. +For a physical condition is either past, or present, +or future, or not future; if it be past or present, the +proposition may indeed be hypothetical, but it is no +such conditional promise as we are speaking of; for +instance, if you say, If thou wast born in such a city, +or if thy name be John, I will give thee so much. +These are the words of an uncertain promiser; but +the promise is already either equivalent to an absolute +gift, or null. So if the physical condition be <i>de +futuro</i>, e. g. If thou be alive to-morrow, I will give thee +this or that; or if the sun shine to-morrow, &c. This +indeed suspendeth the gift or event; but not upon +any moral being which is in the power of the receiver, +but upon a natural contingency or uncertainty. +And God hath no such conditional covenants or +promises to be sealed by baptism. He saith not, If +thou be the child of such or such a man, thou shalt +be saved, as his natural offspring only. If the +papists that accuse us for holding that the mere +natural progeny of believers are saved as such, did +well understand our doctrine, they would perceive +that in this we differ not from the understanding sort +among them, or at least, that their accusations run +upon a mistake.</p> + +<p>I told you before that there are three things +distinctly to be considered in the title of infants to +baptism and salvation. 1. By what right the parent +covenanteth for his child. 2. What right the child +hath to baptism. 3. What right he hath to the +benefits of the covenant sealed and delivered in +baptism?</p> + +<p>To the first, two things concur to the title of the +parent to covenant in the name of his child. One is +his natural interest in him; the child being his own +is at his disposal. The other is God's gracious will +and consent that it shall be so; that the parent's +will shall be as the child's for his good, till he come +at age to have a will of his own.</p> + +<p>To the second, the child's right to baptism is not +merely his natural or his birth relation from such +parents, but it is in two degrees, as followeth: 1. He +hath a virtual right, on condition of his parent's +faith: the reason is, because that a believer's consent +and self-dedication to God doth virtually contain in +it a dedication with himself of all that is his: and it +is a contradiction to say that a man truly dedicateth +himself to God, and not all that he hath, and that +he truly consenteth to the covenant for himself and +not for his child, if he understand that God will accept +it. 2. His actual title condition is his parent's +(or owner's) actual consent to enter him into God's +covenant, and his actual mental dedication of his +child to God, which is his title before God, and the +profession of it is his title before the church. So +that it is not a mere physical but a moral title condition, +which an infant hath to baptism, that is, his +parent's consent to dedicate him to God.</p> + +<p>3. And to the third, his title condition to the benefits +of baptism hath two degrees: 1. That he be +really dedicated to God by the heart consent of his +parent as aforesaid. And, 2. That his parent express +this by the solemn engaging him to God in baptism; +the first being necessary as a means <i>sine qua non</i>, +and the second being necessary as a duty without +which he sinneth, (when it is possible,) and as a +means <i>coram ecclesia</i> to the privileges of the visible +church.</p> + +<p>The sum of all is, that our mere natural interest +in our children is not their title condition to baptism +or to salvation, but only that presupposed state +which enableth us by God's consent to covenant for +them; but their title condition to baptism and salvation, +is our covenanting for them, or voluntary +<span class="pagenum"><a name="Page_655" id="Page_655">{655}</a></span> +dedicating them to God; which we do, 1. Virtually, +when we dedicate ourselves, and all that we have or +shall have. 2. Actually, when our hearts consent +particularly for them, and actually devote them to +God, before baptism. 3. Sacramentally, when we +express this in our solemn baptismal covenanting +and dedication.</p> + +<p>Consider exactly of this again; and if you loathe +distinguishing, confess ingenuously that you loathe +the truth, or the necessary means of knowing it.</p> + +<h3>Quest. XXXIX. <i>What is the true meaning of sponsors,</i> patrimi, <i>or +godfathers as we call them? And is it lawful to make use of them?</i></h3> + +<p><i>Answ.</i> I. To the first question; all men have not +the same thoughts either of their original, or of their +present use.</p> + +<p>1. Some think that they were sponsors or sureties +for the parents rather than the child at first; and +that when many in times of persecution, heresy, and +apostasy, did baptize their children this month or +year, and the next month or year apostatize and +deny Christ themselves, that the sponsors were only +credible christians witnessing that they believed +that the parents were credible, firm believers, and +not like to apostatize. 2. Others think that they +were undertakers, that if the parents did apostatize +or die, they would see to the christian education of +the child themselves. 3. Others think that they did +both these together; (which is my opinion;) viz. +that they witnessed the probability of the parents' +fidelity; but promised that if they should either +apostatize or die, they would see that the children +were piously educated. 4. Others think that they +were absolute undertakers that the children should +be piously educated, whether the parents died or +apostatized or not; so that they went joint undertakers +with the parents in their lifetime. 5. And I +have lately met with some that maintain that the +godfathers and godmothers become proprietors, and +adopt the child, and take him for their own, and that +this is the sense of the church of England. But I +believe them not for these reasons.</p> + +<p>1. There is no such word in the liturgy, doctrine, +or canons of the church of England: and that is not +to be feigned and fathered on them, which they +never said.</p> + +<p>2. It would be against the law of nature to force +all parents to give the sole propriety, or joint propriety, +in their children to others. Nature hath given the +propriety to themselves, and we cannot rob them of it.</p> + +<p>3. It would be heinously injurious to the children +of noble and learned persons, if they must be forced +to give them up to the propriety and education of +others, even of such as perhaps are lower and more +unfit for it than themselves.</p> + +<p>4. It would be more heinously injurious to all godfathers +and godmothers, who must all make other +men's children their own, and therefore must use +them as their own.</p> + +<p>5. It would keep most children unbaptized; because +if it were once understood that they must take +them as their own, few would be sponsors to the +children of the poor, for fear of keeping them; and +few but the ignorant that know not what they do, +would be sponsors for any, because of the greatness +of the charge, and their averseness to adopt the children +of others.</p> + +<p>6. It would make great confusion in the state, +while all men were bound to exchange children with +another.</p> + +<p>7. I never knew one man or woman that was a +godfather or godmother on such terms, nor that took +the child to be their own: and if such a one should +be found among ten thousand, that is no rule to discern +the judgment of the church by.</p> + +<p>8. And in confirmation the godfather and godmother +is expressly said to be for this use, to be +witnesses that the party is confirmed.</p> + +<p>9. And in the priest's speech to the adult that +come for baptism, in the office of baptism of those +of riper years, it is the persons themselves that are +to promise and covenant for themselves, and the +godfathers and godmothers are only called "these +your witnesses." And if they be but witnesses to the +adult, it is like they are not adopters of infants.</p> + +<p>II. Those that doubt of the lawfulness of using +sponsors for their children, do it on these two accounts: +1. As supposing it unlawful to make so promiscuous +an adoption of children, or of choosing another +to be a covenanter for the child instead of the +parent, to whom it belongeth; or to commit their +children to another's either propriety, or education, +or formal promise of that which belongeth to education, +when they never mean to perform it, nor can +do. 2. Because they take it for an adding to the ordinance +of God, a thing which Scripture never mentioneth. +To which I answer,</p> + +<p>1. I grant it unlawful to suppose another to be +the parent or proprietor that is not; or to suppose +him to have that power and interest in your child +which he hath not; or to desire him to undertake +what he cannot perform, and which neither he nor +you intend he shall perform; I grant that you are +not bound to alienate the propriety of your children, +nor to take in another to be joint proprietors; nor to +put out your children to the godfather's education. +So that if you will misunderstand the use of sponsors, +then indeed you will make them unlawful to be so used.</p> + +<p>But if you take them but as the ancient churches +did, for such as do attest the parents' fidelity, (in +their persuasion,) and do promise first to mind you +of your duty, and next to take care of the children's +pious education if you die, I know no reason you +have to scruple this much.</p> + +<p>Yea more, it is in your own power to agree with +the godfathers, that they shall represent your own +persons, and speak and promise what they do, as +your deputies only, in your names. And what have +you against this? Suppose you were sick, lame, +imprisoned, or banished, would you not have your +child baptized? And how should that be done, but +by your deputing another to represent you in entering +him into covenant with God?</p> + +<p><i>Object.</i> But when the churchmen mean another +thing, this is but to juggle with the world.</p> + +<p><i>Answ.</i> How can you prove that the authority that +made or imposed the liturgy, meant any other thing? +And other individuals are not the masters of your +sense. Yea, and if the imposers had meant ill, in a +thing that may be done well, you may discharge your +conscience by doing it well, and making a sufficient +profession of your better sense.</p> + +<p>2. And then it will be no sinful addition to God's +ordinance, to determine of a lawful circumstance, +which he hath left to human prudence: as to choose +a meet deputy, witness, or sponsor, who promiseth +nothing but what is meet.</p> + +<h3>Quest. XL. <i>On whose account or right is it that the infant hath +title to baptism and its benefits? Is it on the parents', ancestors', +sponsors', the church's, the minister's, the magistrate's, or his +own?</i></h3> + +<p><i>Answ.</i> The titles are very various that are pretended; +let us examine them all.</p> + +<p>I. I cannot think that a magistrate's command to +<span class="pagenum"><a name="Page_656" id="Page_656">{656}</a></span> +baptize an infant, giveth him right, 1. Because there +is no proof of the validity of such a title. 2. Because +the magistrate can command no such thing if it be +against God's word, as this is, which would level the +case of the seed of heathens and believers. And I +know but few of that opinion.</p> + +<p>II. I do not think that the minister as such giveth +title to the infant: for, 1. He is no proprietor. +2. He can show no such power or grant from God. +3. He must baptize none but those that antecedently +have right. 4. Else he also might level all, and +take in heathen's children with believers'. 5. Nor +is this pretended to by many, that I know of.</p> + +<p>III. I cannot think that it is a particular church +that must give this right, or perform the condition +of it. For, 1. Baptism (as is aforesaid) as such, +doth only make a christian, and a member of the +universal church, and not of any particular church. +And, 2. The church is not the proprietor of the child. +3. No Scripture commission can be showed for such +a power. Where hath God said, All that any particular +church will receive, shall have right to baptism? +4. By what act must the church give this +right? If by baptizing him; the question is of his +antecedent right. If by willing that he be baptized; +(1.) If they will that one be baptized that hath no +right to it, their will is sinful, and therefore unfit to +give him right. (2.) And the baptizing minister +hath more power than a thousand or ten thousand +private men, to judge who is to be baptized. 5. Else +a church might save all heathen children that they +can but baptize, and so level infidels' and christians' +seed. 6. It is not the church in general, but some +one person, that must educate the child: therefore +the church cannot so much as promise for its education: +the church hath nothing to do with those +that are without, but only with her own; and heathen's +children are not her own, nor exposed to her +occupation.</p> + +<p>IV. I believe not that it is the universal church +that giveth the infant title to baptism: for, 1. He that +giveth title to the covenant and baptism, doth it as +a performer of the moral condition of that title. But +God hath no where made the church's faith to be +the condition of baptism or salvation, either to infidels +or their seed. 2. Because the universal church +is a body that cannot be consulted with to give their +vote and consent: nor have they any deputies to +do it by. For there is no universal, visible governor: +and if you will pretend every priest to be commissioned +to act and judge in the name of the universal +church, you will want proof, and that is before confuted. +3. If all have right that the universal church +offereth up to God, or any minister or bishop be +counted its deputy or agent to that end, it is in the +power of that minister (as is said) to level all, and +to baptize and save all; which is contrary to the +word of God.</p> + +<p>V. I believe that godfathers as such, being no +adopters or proprietors, are not the performers of +the condition of salvation for the infant, nor give +him right to be baptized. 1. Because he is not +their own, and therefore their will or act cannot go +for his; because there is no word of God for it that all +shall be baptized or saved that any christians will be +sponsors for. God's church blessings are not tied to +such inventions, that were not in being when God's +laws were made. Where there is no promise or +word, there is no faith. 3. No sponsors are so +much as lawful (as is showed before) who are not +owners or their deputies, or mere secondary subservient +parties, who suppose the principal covenanting +party. 4. And as to the infant's salvation, the +sponsors may (too oft) be ignorant infidels and +hypocrites themselves, that have no true faith for +themselves; and therefore not enough to save another. +5. And it were strange if God should make no promise +to a wicked parent for his own child, and yet +should promise to save by baptism all that some +wicked and hypocrite godfathers will offer him. +And that thus the seed of heathens and christians +should be levelled, and yet an ignorant, bold undertaker +to carry away the privilege of saving persons +from them both. All this is but men's unproved +imaginations. He that never commandeth godfathers, +but forbiddeth the usurping sort, and only +alloweth human prudence to use the lawful sort, did +never put the souls of all children, christians and +heathens, into their hands (any more than into the +hands of the priest that baptizeth them).</p> + +<p>VI. I do not find that remote ancestors that are +dead, or that are not proprietors of the children, are +the performers of the condition by which they have +right to baptism or salvation. 1. Because God hath +put that power and work in the hands of others, +even the parents, which they cannot nullify. 2. Because +the promise of mercy to thousands is on supposition +that the successors make no intercision. +3. Else the threatenings to the seed of the wicked +would signify nothing, nor would any in the world +be excluded from right, but all be levelled; because +Noah was the common father of mankind: and if +you lay it on dead ancestors, you have no rule where +to stop till you come to Noah.</p> + +<p>VII. I conclude therefore that it is, clearly, the +immediate parents, (both or one,) and probably any +true domestic owner of the child, who hath the +power to choose or refuse for him, and so to enter +him into covenant with God, and so by consent to +perform the conditions of his right. For, 1. Abundance +of promises are made to the faithful and their +seed, of which I have spoken at large in my book +"Of Infant Baptism." And besides the punishment +of Adam's sin, there is scarce a parent infamous for +sin in Scripture, but his posterity falleth under the +punishment, as for a secondary, original sin or guilt. +As the case of Cain, Ham, the Sodomites, the Amalekites, +the Jews, Achan, Gehazi, &c. show. And +1 Cor. vii. 14, it is expressly said, "Else were your +children unclean, but now are they holy" (of the +sense of which I have spoke as aforecited).</p> + +<p><i>Object.</i> But if owners may serve, one may buy +multitudes, and a king or lord of slaves, whose own +the people are, may cause them all to be baptized +and saved.</p> + +<p><i>Answ.</i> 1. Remember that I say, that the christian +parent's right is clear, but I take the other as more +dark; for it is principally grounded on Abraham and +the Israelites circumcising their children born to them +in the house or bought with money: and how far the +parity of reason here will reach is hard to know. +All that I say is, that I will not deny it, because +<i>favores sunt ampliandi</i>. 2. If such a prince be a +hypocrite, and not a sincere christian himself, his +faith or consent cannot save others, that cannot save +himself. 3. It is such a propriety as is conjunct +with a divine concession only that giveth this power +of consenting for an infant: now we find clear proof +of God's concession to natural parents, and probable +proof of his concession of it to domestic owners, but +no further that I know of.<span +class="fnanchor"><a name="Ref_280" id="Ref_280" href="#Foot_280">[280]</a></span> +For, (1.) It is an act of +God's love to the child for the parent's sake; and +therefore to such children as we are supposed to have +a special nearness to, and love for. (2.) And it is a +consent and covenanting which he calls for, which +obligeth the promiser to consequent pious education, +which is a domestic act. (3.) They are comprised +<span class="pagenum"><a name="Page_657" id="Page_657">{657}</a></span> +in the name of parents, which those that adopt them +and educate them may be called. (4.) And the infants +are their children, not their slaves. But now, +if the emperor of Muscovy, Indostan, &c. had the +propriety in all his people as slaves, this would not +imitate paternal interest and love, but tyranny, nor +could he be their domestic educater. Therefore I +must limit it to a pro-parent, or domestic, educating +proprietor.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_280" id="Foot_280" href="#Ref_280">[280]</a> +Deut. xxix. 10-13.</p> + +</div> + +<h3>Quest. XLI. <i>Are they really baptized who are baptized according to +the English liturgy and canons, where the parent seemeth excluded, and +those to consent for the infant who have no power to do it?</i></h3> + +<p><i>Answ.</i> I find some puzzled with this doubt, +Whether all our infants' baptism be not a mere nullity: +for, say they, the outward washing without +covenanting with God, is no more baptism, than the +body or corpse is a man. The covenant is the chief +essential part of baptism. And he that was never +entered into covenant with God was never baptized. +But infants according to the liturgy, are not entered +into covenant with God, which they would prove +thus: they that neither ever covenanted by themselves, +or by any authorized person for them, were never +entered into covenant with God (for that is no act of +theirs which is done by a stranger that hath no +power to do it); but, &c.—That they did it not themselves +is undeniable: that they did it not by any person +empowered by God to do it for them they prove, +1. Because godfathers are the persons by whom the +infant is said to promise; but godfathers have no +power from God, (1.) Not by nature. (2.) Not by +Scripture. 2. Because the parents are not only not +included as covenanters, but positively excluded, +(1.) In that the whole office of covenanting for the +child from first to last is laid on others. (2.) In that +the twenty-ninth canon saith, "No parent shall be +urged to be present; nor admitted to answer as godfather +for his own child:" by which the parent that +hath the power is excluded: therefore our children +are all unbaptized.</p> + +<p>To all this I answer, 1. That the parent's consent +is supposed, though he be absent. 2. That the parent +is not required to be absent, but only not to be +urged to be present; but he may if he will. 3. That +the reason of that canon seems to be their jealousy, +lest any would exclude godfathers. 4. While the +church hath no where declared what person the +sponsors bear, nor any further what they are to do, +than to speak the covenanting words, and promise to +see to the pious education of the child, the parents +may agree that the godfathers shall do all this as +their deputies, primarily, and in their steads, and +secondarily as friends that promise their assistance. +5. While parents really consent, it is not their silence +that nullifieth the covenant. 6. All parents are supposed +and required to be themselves the choosers of +the sponsors or sureties, and also to give notice to +the minister beforehand: by which it appeareth that +their consent is presupposed. And though my own +judgment be, that they should be the principal +covenanters for the child expressly, yet the want of +that expressness, will not make us unbaptized +persons.</p> + +<h3>Quest. XLII. <i>But the great question is, How the Holy Ghost is given +to infants in baptism? And whether all the children of true christians +have inward sanctifying grace? or whether they can be said to be +justified, and to be in a state of salvation, that are not inherently +sanctified? And whether any fall from this infant state of +salvation?</i></h3> + +<p><i>Answ.</i> Of all these great difficulties I have said +what I know, in my "Appendix to Infant Baptism," +to Mr. Bradford and Dr. Ward, and of Bishop Davenant's +judgment. And I confess that my judgment +agreeth more in this with Davenant's than any +others, saving that he doth not so much appropriate +the benefits of baptism to the children of sincere believers +as I do. And though by a letter in pleading +Davenant's cause, I was the occasion of good Mr. +Gataker's printing of his answer to him, yet I am +still most inclined to his judgment; not that all the +baptized, but that all the baptized seed of true christians, +are pardoned, justified, adopted, and have a +title to the Spirit and salvation.</p> + +<p>But the difficulties in this case are so great, as +drive away most who do not equally perceive the +greater inconveniences which we must choose, if this +opinion be forsaken: that is, that all infants must be +taken to be out of the covenant of God, and to have +no promise of salvation. Whereas surely the law of +grace as well as the covenant of works included all +the seed in their capacity.</p> + +<p>1. To the first of these questions, I answer, 1. As +all true believers, so all their infants do receive initially +by the promise, and by way of obsignation and +sacramental investiture in baptism, a <i>jus relationis</i>, a +right of peculiar relation to all the three persons in +the blessed Trinity: as to God, as their reconciled, +adopting Father; and to Jesus Christ, as their Redeemer +and actual Head and Justifier; so also to the +Holy Ghost, as their Regenerator and Sanctifier.<span +class="fnanchor"><a name="Ref_281" id="Ref_281" href="#Foot_281">[281]</a></span> +This right and relation adhereth to them, and is +given them in order to future actual operation and +communion: as a marriage covenant giveth the relation +and right to one another, in order to the subsequent +communion and duties of a married life; and +as he that sweareth allegiance to a king, or is listed +into an army, or is entered into a school, receiveth +the right and relation, and is so correlated, as +obligeth to the mutual subsequent offices of each, +and giveth right to many particular benefits. By +this right and relation, God is his own God and +Father; Christ is his own Head and Saviour; and +the Holy Spirit is his own Sanctifier, without asserting +what operations are already wrought on his soul, +but only to what future ends and uses these relations +are. Now as these rights and relations are +given immediately, so those benefits which are relative, +and the infant immediately capable of them, +are presently given by way of communion: he hath +presently the pardon of original sin, by virtue of the +sacrifice, merit, and intercession of Christ. He hath +a state of adoption, and right to divine protection, +provision, and church communion according to his +natural capacity, and right to everlasting life.</p> + +<p>2. It must be carefully noted, that the relative +union between Christ the Mediator and the baptized +persons, is that which in baptism is first given in +order of nature, and that the rest do flow from this. +The covenant and baptism deliver the covenanter, 1. +From divine displicency by reconciliation with the +Father: 2. From legal penalties by justification by +the Son: 3. From sin itself by the operations of the +Holy Ghost. But it is Christ as our Mediator-Head, +that is first given us in relative union; and then, 1. +The Father loveth us with complacency as in the +Son, and for the sake of his first Beloved. 2. And +the Spirit which is given us in relation is first the +Spirit of Christ our Head, and not first inherent in +us; so that by union with our Head, that Spirit is +next united to us, both relatively, and as radically +inherent in the human nature of our Lord, to whom +<span class="pagenum"><a name="Page_658" id="Page_658">{658}</a></span> +we are united.<span +class="fnanchor"><a name="Ref_282" id="Ref_282" href="#Foot_282">[282]</a></span> +As the nerves and animal spirits +which are to operate in all the body, are radically +only in the head, from whence they flow into and +operate on the members as there is need (though +there may be obstructions); so the Spirit dwelleth +in the human nature of our Head, and there it can +never be lost; and it is not necessary that it dwell in +us by way of radication, but by way of influence and +operation.</p> + +<p>These things are distinctly and clearly understood +but by very few; and we are all much in the dark +about them. But I think, (however doctrinally we +may speak better,) that most christians are habituated +to this perilous misapprehension, (which is partly +against Christianity itself,) that the Spirit floweth +immediately from the divine nature of the Father +and the Son (as to the authoritative or potestative +conveyance) unto our souls. And we forget that it +is first given to Christ in his glorified humanity as +our Head, and radicated in Him; and that it is the +office of this glorified Head, to send or communicate +to all his members from himself, that Spirit which +must operate in them as they have need.</p> + +<p>This is plain in many texts of Scripture. Rom. +viii. 32, "He that spared not his own Son, but gave +him up for us all, how shall he not also with him +freely give us all things?" (when he giveth him +particularly to us).</p> + +<p>1 John v. 11, 12, "And this is the record that God +hath given us eternal life, and this life is in his Son; +he that hath the Son hath the life, and he that hath +not the Son hath not the life."</p> + +<p>Rom. viii. 9, "If any man have not the Spirit of +Christ, the same is none of his."</p> + +<p>Eph. i. 22, 23, "And gave him to be the Head +over all things to the church, which is his body, the +fulness of him that filleth all in all."</p> + +<p>John xv. 26, "The Advocate or Comforter whom +I will send unto you from the Father," &c.</p> + +<p>John xvi. 7, "If I depart, I will send him unto +you."</p> + +<p>John xiv. 26, "The Comforter, whom the Father +will send in my name."</p> + +<p>Gal. iv. 6, "And because ye are sons, God hath +sent forth the Spirit of his Son into your hearts, +crying Abba, Father."</p> + +<p>Gal. ii. 20, "I live: yet not I, but Christ liveth in +me." (I know that is true of his living in us objectively +and finally, but that seemeth not to be all.)</p> + +<p>Col. iii. 3, 4, "For ye are dead, and your life is +hid with Christ in God; when Christ who is our life +shall appear, then shall ye also appear with him in +glory." I know that in verse 3, by life is meant +felicity or glory; but not only; as appeareth by +verse 4, where Christ is called our life.</p> + +<p>Matt. xxviii. 18, "All power is given unto me in +heaven and earth." ver. 20, "I am with you +always." John xiii. 3, "The Father hath given +all things into his hands."</p> + +<p>John xvii. 2, 3, "Thou hast given him power over +all flesh, that he should give eternal life to as many +as thou hast given him; and this is life eternal, to +know thee," &c.</p> + +<p>John v. 21, "The Son quickeneth whom he will:" +ver. 26, "For as the Father hath life in himself, so +hath he given to the Son to have life in himself."</p> + +<p>John vi. 27, "Labour for that meat which endureth +to everlasting life, which the Son of man +shall give unto you, for him hath God the Father +sealed." Ver. 33, "He giveth life unto the +world." Ver. 54-57, "Whoso eateth my flesh +and drinketh my blood hath eternal life——dwelleth +in me and I in him——my flesh is meat indeed——As +the living Father hath sent me, and I live by the +Father, so he that eateth me, even he shall live by +me." Ver. 63, "It is the Spirit that quickeneth: +the flesh profiteth nothing."</p> + +<p>John vii. 39, "This spake he of the Spirit, which +they that believe in him should receive." John iii. +34, "God giveth not the Spirit to him by measure."</p> + +<p>1 Cor. vi. 17, "He that is joined to the Lord is +one spirit."</p> + +<p>2 Cor. iii. 17, "The Lord is the Spirit, and where +the Spirit of the Lord is, there is liberty."</p> + +<p>Phil. i. 19, "Through the supply of the Spirit of +Jesus Christ."</p> + +<p>John xv. 4, 5, "Abide in me and I in you: as the +branch cannot bear fruit of itself, except it abide in +the vine, no more can ye except ye abide in me. I +am the vine, ye are the branches: he that abideth in +me and I in him, the same bringeth forth much +fruit: for without me (or, out of me, or, severed +from me) ye can do nothing."</p> + +<p>I will add no more: all this is proof enough that +the Spirit is not given radically or immediately from +God to any believer, but to Christ, and so derivatively +from him to us. Not that the divine nature +in the third person is subject to the human nature in +Christ; but that God hath made it the office of our +Mediator's glorified humanity, to be the cistern that +shall first receive the waters of life, and convey them +by the pipes of his appointed means to all the offices +of his house: or to be the head of the animal spirits, +and by nerves to convey them to all the members.</p> + +<p>3. We are much in the dark concerning the degree +of infants' glory; and therefore we can as little +know, what degree of grace is necessary to prepare +them for their glory.</p> + +<p>4. It is certain that infants before they are glorified, +shall have all that grace that is prerequisite to +their preparation and fruition.</p> + +<p>5. No sanctified person on earth is in an immediate +capacity for glory; because their sin and imperfection +must be done away, which is done at the dissolution +of soul and body. The very accession of the +soul to God doth perfect it.</p> + +<p>6. Infants have no actual faith, or hope, or love +to God to exercise; and therefore need not the influence +of the Spirit of Christ to exercise them.</p> + +<p>7. We are all so very much in the dark, as to the +clear and distinct apprehension of the true nature of +original inherent pravity or sin, that we must needs +be as much ignorant of the true nature of that inherent +sanctity or righteousness, which is its contrary +or cure. Learned Illiricus thought it was a +substance, which he hath in his "Clavis" pleaded +for at large. Others call it a habit; others a nature +or natural inclination, and a privation of a natural +inclination to God. Others call it an indisposition +of the mind and will to holy truth and goodness, +and an ill disposition of them to error and evil. +Others call it only the inordinate lust of the sensitive +faculties, with a debility of reason and will to resist +it. And whilst the nature of the soul itself and its +faculties, are so much unknown to itself, the nature +of original pravity and righteousness must needs be +very much unknown.</p> + +<p>8. Though an infant be a distinct natural person +from his parents, yet is he not actually a distinct +person morally, as being not a moral agent, and so +not capable of moral actions good or evil. Therefore +his parents' will goeth for his.</p> + +<p>9. His first acceptance into the complacential love +of God, (as distinct from his love of benevolence,) +<span class="pagenum"><a name="Page_659" id="Page_659">{659}</a></span> +is not for any inherent holiness in himself; but, (1.) +As the child of a believing parent who hath dedicated +him to Christ; and, (2.) As a member of +Christ, in whom he is well pleased.</p> + +<p>10. Therefore God can complacentially as well as +benevolently love an infant in Christ, who only believeth +and repenteth by the parents, and not by +himself, and is not yet supposed to have the Spirit +of sanctification.</p> + +<p>11. For the Spirit of sanctification is not the presupposed +condition of his acceptance into covenant +with God, but a gift of the covenant of God itself, +following both the condition on our part, and our +right to be covenanters, or to God's promise upon +that condition.</p> + +<p>12. So the adult themselves have the operation of +the Spirit by which they believe and repent, by +which they come to have their right to God's part +in the covenant of baptism (for this is antecedent +to their baptism); but they have not the gift of the +Spirit, which is called in Scripture the "Spirit of +sanctification, and of power, love, and a sound mind," +and is the benefit given by the covenant of baptism, +till afterward; because they must be in that covenant +before it can be made good to them.<span +class="fnanchor"><a name="Ref_283" id="Ref_283" href="#Foot_283">[283]</a></span> +And their +faith or consent is their infant's right also, antecedent +to the covenant gift.</p> + +<p>13. There is therefore some notable difference between +that work of the Spirit by which we first +repent and believe, and so have our title to the promise +of the Spirit, and that gift of the Spirit which +is promised to believers; which is not only the +Spirit of miracles, given in the first times, but some +notable degree of love to our reconciled Father, +suitable to the grace and gospel of redemption and +reconciliation, and is called the "Spirit of Christ," +and the "Spirit of adoption,"<span +class="fnanchor"><a name="Ref_284" id="Ref_284" href="#Foot_284">[284]</a></span> +which the apostles +themselves seem not to have received till Christ's +ascension. And this seemeth to be not only different +from the gifts of the Spirit common to hypocrites +and the unbelievers, but also from the special gift of +the Spirit which maketh men believers. So that +Mr. Tho. Hooker saith trulier than once I understood, +that vocation is a special grace of the Spirit, +distinct from common grace on the one side, and +from sanctification on the other side. Whether it +be the same degree of the Spirit which the faithful +had before Christ's incarnation, which causeth men +first to believe distinct from the higher following +degree, I leave to inquiry; but the certainest distinction +is from the different effects.</p> + +<p>14. Though an infant cannot be either disposed to +a holy life, or fit for glory immediately, without an +inward holiness of his own, yet by what is said it +seemeth plain, that merely on the account of the +condition performed by the parent, and of his union +relatively with Christ thereupon, and his title to +God's promise on these grounds, he may be said to +be in a state of salvation; that is, to have the pardon +of his original sin, deliverance from hell, (in right,) +adoption, and a right to the needful operations of +the Holy Ghost, as given to him in Christ, who is +the first receiver of the Spirit.</p> + +<p>15. But when and in what sort and degree Christ +giveth the actual operations of the Spirit to all +covenanted infants, it is wonderfully hard for us to +know. But this much seemeth clear, 1. That Christ +may when he please work on the soul of an infant +to change its disposition, before it come to the use of +reason. 2. That Christ and his Spirit as in covenant +with infants, are ready to give all necessary assistance +to infants for their inherent sanctification, in +the use of those means, and on those further conditions, +on which we must wait for it and expect it.<span +class="fnanchor"><a name="Ref_285" id="Ref_285" href="#Foot_285">[285]</a></span> +For the Holy Ghost is not so engaged to us in our +covenant or baptism, as to be obliged presently to +give us all the grace that we want; but only to give +it us on certain further conditions, and in the use of +certain means. But because this leads me up to another +question, I will suspend the rest of the answer +to this till that be handled. Only I must answer +this objection.</p> + +<p><i>Object.</i> It is contrary to the holy nature of God, +complacentially to love an unsanctified infant, that +is yet in his original corruption unchanged, and he +justifieth none relatively from the guilt of sin, whom +he doth not at once inherently sanctify.</p> + +<p><i>Answ.</i> 1. God's complacential love respecteth +every one as he is; for it is goodness only that he +so loveth. Therefore he so loveth not those that +either actually or habitually love not him, under any +false supposition that they do love him when they +do not. His love therefore to the adult and infants +differeth as the objects differ. But there is this +lovely in such infants; 1. That they are the children +of believing, sanctified parents; 2. That they +are by his covenant relatively united to Christ, and +so are lovely as his members; 3. That they are pardoned +all their original sin; 4. That they are set in +the way to actual love and holiness; being thus dedicated +to God.</p> + +<p>2. All imperfect saints are sinners; and all sinners +are as such abhorred of God, whose pure eyes +cannot behold iniquity. As then it will stand with +his purity to accept and love the adult upon their +first believing, before their further sanctification, and +notwithstanding the remnant of their sins, so may it +do also to accept their infants through Christ upon +their dedication.</p> + +<p>3. As the actual sin imputed to infants was Adam's, +and their parents' only by act, and not their own, it +is no wonder if upon their parents' faith and repentance, +Christ wash and justify them from that guilt +which arose only from another's act.</p> + +<p>4. And then the inherent pravity was the effect of +that act of their ancestors, which is forgiven them. +And this pravity or inherent, original sin may two +ways be said to be mortified radically, or virtually, +or inceptively before any inherent change in them: +1. In that it is mortified in their parents from whom +they derived it, who have the power of choosing for +them; and, 2. In that they are by covenant ingrafted +into Christ, and so related to the cause of their future +sanctification; yea, 3. In that also they are by covenant +and their parents' promise, engaged to use those +means which Christ hath appointed for sanctification.<span +class="fnanchor"><a name="Ref_286" id="Ref_286" href="#Foot_286">[286]</a></span></p> + +<p>5. And it must be remembered that as this is but +an inceptive, preparatory change, so the very pardon +of the inherent vitiosity is not perfect, (as I have +elsewhere largely proved,) however some papists and +protestants deny it. While sin remaineth, sin and +corruption is still indwelling, besides all the unremoved +penalties of it, the very being of it proveth it +to be so far unpardoned, in that it is not yet abolished, +<span class="pagenum"><a name="Page_660" id="Page_660">{660}</a></span> +and the continuance of it being not its smallest punishment, +as permitted, and the Spirit not given so +far as to cure it. Imperfect pardon may consist +with a present right both to further sanctification by +the Spirit, and so to heaven.</p> + +<p><i>Object.</i> Christ's body hath no unholy members.</p> + +<p><i>Answ.</i> 1. 1 Cor. vii. 14, "Now are your children +holy." They are not wholly unholy who have all +the fore-described holiness. 2. As infants in nature +want memory and actual reason, and yet initially are +men; so, as Christ's members, they may want actual +and habitual faith and love, and yet initially be sanctified, +by their union with him and his Spirit, and +their parents' dedication, and be in the way for more, +as they grow fit; and be christians and saints <i>in fieri</i>, +or initially only, as they are men.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_281" id="Foot_281" href="#Ref_281">[281]</a> +Matt. xxviii. 19, 20; 1 Cor. xii. 12, 13; Eph. iv. 4, 5.</p> + +<p class="nodent"><a name="Foot_282" id="Foot_282" href="#Ref_282">[282]</a> +The Spirit is not given radically or immediately to any +christian, but to Christ our Head alone, and from him to us.</p> + +<p class="nodent"><a name="Foot_283" id="Foot_283" href="#Ref_283">[283]</a> +Acts xxvi. 8; 2 Tim. iv. 7; Rom. viii. 30; Gal. iv. 6.</p> + +<p class="nodent"><a name="Foot_284" id="Foot_284" href="#Ref_284">[284]</a> +Rom. viii. 9, 16, 26.</p> + +<p class="nodent"><a name="Foot_285" id="Foot_285" href="#Ref_285">[285]</a> +Mr. Whiston, p. 60, showeth, That even the promises of +a new heart, &c. Ezek. xxxvi. xxxvii. &c. though they may +run in the external tenor of them absolutely, yet are not absolutely +absolute, but have a subordinate condition, and that +is, that the parties concerned in them do faithfully use the +means appointed of God in a subserviency to his working in +or bestowing on them the good promised.</p> + +<p class="nodent"><a name="Foot_286" id="Foot_286" href="#Ref_286">[286]</a> +God's being a God to any individual person doth require +and presuppose that they do for the present, supposing them +capable, or for the future as soon as capable, take God in +Christ as their God. Ibid. p. 61.</p> + +</div> + +<h3>Quest. XLIII. <i>Is the right of the baptized (infants or adult) to +the sanctifying operations of the Holy Ghost, now absolute, or +suspended on further conditions? And are the parents' further duties +for their children such conditions of their children's reception of +the actual assistances of the Spirit? Or are children's own actions +such conditions? And may apostate parents forfeit the covenant +benefits to their baptized infants or not?</i></h3> + +<p><i>Answ.</i> The question is great and difficult, and few +dare meddle with it. And almost all infant cases +are to us obscure.</p> + +<p>I. 1. It is certain that it is the parents' great duty +to bring up their children in the nurture and admonition +of the Lord.</p> + +<p>2. It is certain that God hath appointed this to be +the means of their actual knowledge, faith, and +holiness.<span +class="fnanchor"><a name="Ref_287" id="Ref_287" href="#Foot_287">[287]</a></span></p> + +<p>3. And God doth not appoint such means unnecessarily +or in vain: nor may we ordinarily expect +his grace but in the use of the means of grace, which +he hath appointed us to use.</p> + +<p>4. It is certain that God's receiving the children +of the faithful, is an act of God's love to the parents +as well as the children, and promised as a part of +his blessing on themselves.</p> + +<p>5. It is certain that these parents hold their own +mercies upon the condition of their own continued +fidelity: and (let their apostasy be on other reasons +never so impossible, or not future, yet) the promise +of continuance and consummation of the personal +felicity of the greatest saint on earth, is still conditional, +upon the condition of his persevering fidelity.</p> + +<p>6. Even before children are capable of instruction, +there are certain duties imposed by God on the parents +for their sanctification; viz. 1. That the parents +pray earnestly and believingly for them. 2. +That they themselves so live towards God as may +invite him still to bless their children for their sakes, +as he did Abraham's, and usually did to the faithful's +seed.<span +class="fnanchor"><a name="Ref_288" id="Ref_288" href="#Foot_288">[288]</a></span></p> + +<p>7. It is certain that the church ever required +parents, not only to enter their children into the +covenant, and so to leave them, but to do their after +duty for their good, and to pray for them, and educate +them according to their covenant.</p> + +<p>8. It is plain that if there were none to promise so +to educate them, the church would not baptize them. +And God himself, who allowed the Israelites, and +still alloweth us to bring our children into his covenant, +doth it on this supposition, that we promise +also to go on to do our duty for them, and that we +actually do it.</p> + +<p>9. All this set together maketh it plain, 1. That +God never promiseth the adult in baptism, though +true believers, that he will work in them all graces +further by his sanctifying Spirit, let them never so +much neglect or resist him; or that he will absolutely +see that they never shall resist him: nor that the +Spirit shall still help them, though they neglect all +his means; or that he will keep them from neglecting +the means (election may secure this to the elect +as such; but the baptismal covenant as such, secureth +it not to the baptized, nor to believers as such). +2. And consequently that infants are in covenant +with the Holy Ghost still conditionally as their parents +are; and that the meaning of it is that the Holy +Ghost as your Sanctifier will afford you all necessary +help, in the use of those means which he hath appointed +you to receive his help in.<span +class="fnanchor"><a name="Ref_289" id="Ref_289" href="#Foot_289">[289]</a></span></p> + +<p><i>Object.</i> Infants have no means to use.</p> + +<p><i>Answ.</i> While infants stand on their parents' account, +or wills, the parents have means to use for the +continuance of their grace, as well as for the beginning +of it.</p> + +<p>10. Therefore I cannot see but that if a believer +should apostatize, (whether any do so is not the question) +and his infant not to be made another's child, +he forfeiteth the benefits of the covenant to his infant. +But if the propriety in the infant be transferred +to another, it may alter the case.</p> + +<p>11. And how dangerously parents may make partial +forfeitures of the Spirit's assistance to their +children, and operations on them, by their own sinful +lives, and neglect of prayer, and of prudent and +holy education, even in particular acts, I fear many +believing parents never well considered.</p> + +<p>12. Yet is not this forfeiture such as obligeth God +to deny his Spirit; for he may do with his own, as +a free benefactor, as he list; and may have mercy +freely, beyond his promise, (though not against his +word,) on whom he will have mercy. But I say that +he that considereth the woeful unfaithfulness and +neglect of most parents, even the religious, in the +great work of holy educating their children, may +take the blame of their ungodliness on themselves, +and not lay it on Christ or the Spirit who was in +covenant with them as their Sanctifier, seeing he +promised but conditionally to give them the sanctifying +heavenly influences of his life, light, and love, +in their just use of his appointed means, according +to their abilities.<span +class="fnanchor"><a name="Ref_290" id="Ref_290" href="#Foot_290">[290]</a></span></p> + +<p>13. Also as soon as children come to a little use +of reason, they stand conjunctly on their parents' +wills and on their own. As their parents are bound +to teach and rule them, so they are bound to learn +of them and be ruled by them for their good. And +though every sin of a parent or a child be not a total +forfeiture of grace, yet both their notable actual sins +may justly be punished, with a denial of some +further help of the Spirit which they grieve and +quench.</p> + +<p><span class="pagenum"><a name="Page_661" id="Page_661">{661}</a></span> +II. And now I may seasonably answer the former +question, whether infants' baptismal saving grace +may be lost, of which I must for the most that is to +be said refer the reader to Davenant (in Mr. Bedford's +book) on this subject, and to Dr. Samuel Ward +joined with it, (though Mr. Gataker's answers are +very learned and considerable,) and to my small +book called "My Judgment of Perseverance."</p> + +<p>Augustine, who first rose up for the doctrine of +perseverance, against its adversaries, carried it no +higher than to all the elect as such, and not at all to +all the sanctified; but oft affirmeth that some that +were justified, sanctified, and love God, and are in a +state of salvation, are not elect, and fall away; but +since the reformation, great reasons have been +brought to carry it further to all the truly sanctified; +of which cause Zanchius was one of the first learned +and zealous patrons, that with great diligence in long +disputations maintained it. All that I have now to +say is, that I had rather with Davenant believe that +the fore-described infant state of salvation, which +came by the parents, may be lost by the parents and +the children, (though such a sanctified, renewed +nature in holy habits of love as the adult have be +never lost,) than believe that no infants are in the +covenant of grace and to be baptized.</p> + +<p><i>Object.</i> But the child once in possession shall not +be punished for the parents' sin.</p> + +<p><i>Answ.</i> 1. This point is not commonly well understood. +I have by me a large disputation proving +from the current of Scripture, a secondary original +sin, besides that from Adam, and a secondary punishment +ordinarily inflicted on children for their parents' +sins, besides the common punishment of the +world for the first sin. 2. But the thing in question +is but a loss of that benefit which they received and +hold only by another. It is not so properly called a +punishment for another's sin, as a non-deliverance, +or a non-continuance of their deliverance, which +they were to receive on the condition of another's +duty.</p> + +<p><i>Object.</i> But the church retaineth them as her +members, and so their right is not lost by the fault +or apostasy of the parents.</p> + +<p><i>Answ.</i> 1. Lost it is one way or other, with multitudes +of true christians' children, who never show +any signs of grace, and prove sometimes the worst +of men. And God breaketh not his covenant.</p> + +<p>2. How doth the church keep the Greeks' children +that are made janizaries?</p> + +<p>3. No man stayeth in the church without title. If +the church or any christians take them as their own, +that is another matter. I will not now stay to discuss +the question, whether apostates' baptized infants +be still church members? But what I have said +of their right before God, seemeth plain.</p> + +<p>4. And mark, that on whomsoever you build an +infant's right, you may as well say, that he may +suffer for other men's default; for if you build it on +the magistrate, the minister, the church, the godfathers, +any of them may fail; they may deny him +baptism itself; they may fail in his education; shall +he suffer then for want of baptism or good education +when it is their faults? Whoever a child or a man is +to receive a benefit by, the failing of that person +may deprive him of that benefit. More objections I +must pretermit, to avoid prolixity.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_287" id="Foot_287" href="#Ref_287">[287]</a> +Eph. vi. 4, 5; Col. iii. 21; Gen. xviii. 19; Deut. vi. +6-8; xi. 18-20.</p> + +<p class="nodent"><a name="Foot_288" id="Foot_288" href="#Ref_288">[288]</a> +Second commandment. Prov. xx. 7.</p> + +<p class="nodent"><a name="Foot_289" id="Foot_289" href="#Ref_289">[289]</a> +The Holy Ghost is promised in baptism to give the child +grace in his parents' and his own faithful use of the appointed +means.</p> + +<p class="nodent"><a name="Foot_290" id="Foot_290" href="#Ref_290">[290]</a> +Mr. Whiston, p. 53. As Abraham as a single person in +the covenant was to accept of and perform the conditions of +the covenant—so as a parent he had something of duty incumbent +on him with reference to his (immediate) seed; and +as his faithful performance of that duty incumbent on him in +his single capacity, so his performing that duty incumbent on +him as a parent in reference to his seed, was absolutely necessary +in order to his enjoying the good promised, with +reference to himself and his seed: proved Gen. xvii. 1; xviii. +19. He proveth that the promise is conditional, and that as +to the continuance of the covenant state the conditions are, +1. The parent's upright life. 2. His duty to his children +well done. 3. The children's own duty as they are capable.</p> + +</div> + +<h3>Quest. XLIV. <i>Doth baptism always oblige us at the present, and give +grace at the present? And is the grace which is not given till long +after, given by baptism: or an effect of baptism?</i></h3> + +<p><i>Answ.</i> I add this case for two reasons: 1. To open +their pernicious error who think that a covenant or promise +made by us to God, only for a future, distant duty, +(as to repent and believe before we die,) is all that is +essential to our baptismal covenanting. 2. To open +the ordinary saying of many divines, who say, that +baptism worketh not always at the present, but +sometimes only long afterward. The truth I think +may be thus expressed.</p> + +<p>1. It is not baptism, if there be not the profession +of a present belief, a present consent, and a present +dedition, or resignation, or dedication of the person +to God, by the adult for themselves, and by parents +for their infants. He that only saith, I promise to +believe, repent, and obey only at twenty or thirty +years of age, is not morally baptized; for it is another +covenant of his own which he would make, +which God accepteth not.</p> + +<p>2. It is not only a future, but a present relation to +God, as his own, his subjects, his children by redemption, +to which the baptized person doth consent.</p> + +<p>3. It is a present correlation, and not a future only, +to which God consenteth on his part, to be their +Father, Saviour, and Sanctifier, their Owner peculiarly, +their Ruler graciously, and their chief Benefactor, +and Felicity, and End.</p> + +<p>4. It is not only a future but a present remission +of sin, and adoption and right to temporal and eternal +mercies, which God giveth to true consenters by +his covenant and baptism.</p> + +<p>5. But those mercies which we are not at that +present capable of, are not to be given at the present, +but afterward when we are capable; as the particular +assistances of the Spirit, necessary upon all future +particular occasions, &c.; the pardon of future sins; +actual glorification, &c.<span +class="fnanchor"><a name="Ref_291" id="Ref_291" href="#Foot_291">[291]</a></span></p> + +<p>6. And the duties which are to be performed only +for the future, we must promise at present to perform +only for the future, in their season, to our lives' +end. Therefore we cannot promise that infants +shall believe, obey, or love God, till they are naturally +capable of doing it.</p> + +<p>7. If any hypocrite do not indeed repent, believe, +or consent when he is baptized, or baptizeth his +child, he so far faileth in the covenant professed; +and so much of baptism is undone; and God doth +not enter into the present covenant relations to him, +as being incapable thereof.<span +class="fnanchor"><a name="Ref_292" id="Ref_292" href="#Foot_292">[292]</a></span></p> + +<p>8. If this person afterwards repent and believe, it +is a doing of the same thing which was omitted in +baptism, and a making of the same covenant; but +not as a part of his baptism itself, which is long past.</p> + +<p>9. Nor is he hereupon to be re-baptized; because +the external part was done before, and is not to be +twice done; but the internal part which was omitted, +is now to be done, not as a part of baptism, (old or +new,) but as a part of penitence, for his omission.</p> + +<p><i>Object.</i> If covenanting be a part of baptism, then +this person, whose covenant is never a part of his +baptism, doth live and die unbaptized.</p> + +<p><i>Answ.</i> As baptism signifieth only the external ordinance, +heart covenanting is no part of it, but the +profession of it is; and if there was no profession of +faith made, by word or sign, the person is unbaptized. +But as baptism signifieth the internal part with the +external, so he will be no baptized person while he +liveth; that is, one that in baptism did truly consent, +and receive the spiritual relations to God; but he +will have the same thing in another way of God's +appointment.</p> + +<p>10. When this person is after sanctified, it is by +God's performance of the same covenant in specie, +<span class="pagenum"><a name="Page_662" id="Page_662">{662}</a></span> +which baptism is made to seal, that God doth pardon, +justify, and adopt him; but this is not by his past +baptism as a cause, but by after grace and absolution. +The same covenant doth it, but not baptism; +because indeed the covenant or promise saith, Whenever +thou believest and repentest, I will forgive +thee; but baptism saith, Because thou now believest, +I do forgive thee, and wash away thy sin; and maketh +present application.</p> + +<p>11. So if an infant or adult person live without +grace, and at age be ungodly, his baptismal covenant +is violated; and his after conversion (or faith and +repentance) is neither the fulfilling of God's covenant, +nor of his baptism neither. The reason is, because +though pardon and adoption be given by that +conditional covenant of grace which baptism sealeth, +yet so is not that first grace of faith and repentance +which is the condition of pardon and adoption, and +the title to baptism itself. Else infidels should have +right to baptism, and thereby to faith and repentance. +But these are only the free gifts of God to the elect, +and the fulfilling of some absolute predictions concerning +the calling of the elect, and the fulfilling of +God's will or covenant to Christ the Mediator, that +"He shall see the travail of his soul and be satisfied," +and possess those that are given him by the +Father.</p> + +<p>12. But when the condition of the covenant is at +first performed by the parent for the infant, and this +covenant never broken on this child's behalf, (notwithstanding +sins of infirmity,) in this case the first +actual faith and repentance of children as they grow +up, is from God's fulfilling of his baptismal covenant +with them. The reason is, because that God in that +covenant did give them a right of relation to the +Holy Spirit in Christ their Head, as their Sanctifier, +to operate on them as they are capable. But if they +first prove apostates and be after converted, God is +disobliged (yea, to hypocrites never was obliged) as +to the engagement made by him in baptism; and +doth now, 1. Freely give them faith and repentance +as a benefactor to his elect, and then, 2. As a covenanter +give them pardon and adoption, &c.</p> + +<p>13. So to the adult, that truly made the baptismal +covenant and never apostatized from it, all the grace +that God giveth them through their lives, is his fulfilling +of his promises made to them, and sealed by +baptism, and a fruit of their baptism. But to hypocrites +and apostates it is otherwise, as is before explained.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_291" id="Foot_291" href="#Ref_291">[291]</a> +Rom. vi. 1, 4, 6, 7, &c.</p> + +<p class="nodent"><a name="Foot_292" id="Foot_292" href="#Ref_292">[292]</a> +Acts viii. 37, 38; xiii. 20-23.</p> + +</div> + +<h3>Quest. XLV. <i>What is a proper violation of our baptismal +covenant?</i></h3> + +<p><i>Answ.</i> Note well, that there is a wide difference +between these questions, 1. When doth a man miss +of, or lose, his present part in the covenant or promise +of God in the gospel?<span +class="fnanchor"><a name="Ref_293" id="Ref_293" href="#Foot_293">[293]</a></span> +(This is as long as he is impenitent, +an unbeliever and refuser.) 2. When doth +a man totally lose his part and hope in that promise +or covenant of God, so as to be liable to all the penalty +of it? (That is only by final impenitence, unbelief +and refusal, when life is ended.) 3. And when +doth a man violate his own covenant or promise +made to God in baptism? Which is our present +question. To which I answer,</p> + +<p>1. This promise hath parts essential and parts integral: +we promise not both these parts alike, nor +on the same terms; though both be promised. The +essential parts, are our essential duties of christianity, +(faith, love, repentance in the essential +parts,) &c. The integrals are the integral duties of +Christianity.<span +class="fnanchor"><a name="Ref_294" id="Ref_294" href="#Foot_294">[294]</a></span></p> + +<p>2. He that performeth not the essential duties is +an apostate, or hypocrite.</p> + +<p>3. He that performeth not the integral duties is a +sinner, not only against the law of nature, and Christ's +precepts, but his own promise; (and in this sense +we all confess our breach of covenant with Christ;) +but he is no apostate, hypocrite, or out of covenant.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_293" id="Foot_293" href="#Ref_293">[293]</a> +John iii. 16-18, 36; i. 11-13.</p> + +<p class="nodent"><a name="Foot_294" id="Foot_294" href="#Ref_294">[294]</a> +2 Pet. ii. 20-23; Heb. vi. 2, 4-8; x. 26-28; 1 John +i. 9, 10; James iii. 2, 3.</p> + +</div> + +<h3>Quest. XLVI. <i>May not baptism in some cases be repeated? And +when?</i></h3> + +<p><i>Answ.</i> 1. You must distinguish between baptism, +taken morally, or only physically. 2. Between baptism +morally, as it is a church or visible covenant, +and as a heart covenant. 3. Between real baptism, +and seeming baptism, which is a nullity. 4. Between +certain reception of baptism, and that which is uncertain +or justly doubted of. And so I answer,</p> + +<p>1. Real and certain baptism as a visible church +ordinance may not be repeated; though the heart +covenant was wanting; and though it wanted not +only decent modes, but integral parts.</p> + +<p>2. But in these cases baptism may be used where +it seemed to have been received before.</p> + +<p>1. When the person made no profession of the +christian faith (nor his parents for him, if an infant). +2. If that profession notoriously wanted an essential +part; as if he only professed to believe in God the +Father, and not in the Son, or the Holy Ghost. 3. +If the minister only baptized him into the name of +the Father, or Son, or left out any essential part. 4. +If the person or ministry only contracted for a distant +futurity, (as, I will be a christian when I am +old, &c.) and not for the present; which is not to be +christened, but only to promise to be christened +hereafter. 5. If all application of water (or any +watery element) was omitted, which is the external +sign. 6. Of the baptizer's power I shall speak anon. +7. If the church or the person himself have just +cause of doubting, whether he was truly baptized +or not, to do it again, with hypothetical expressions, +If thou art not baptized, I baptize thee; yea, or +simply while that is understood, is lawful, and fit. +And it is not to be twice baptized morally, but only +physically, as I have fully opened in the question of +re-ordination, to which I must refer the reader.</p> + +<p>3. And I confess I make little doubt but that +those in Acts xix. were re-baptized, notwithstanding +the witty evasion invented by Phil. Marnixius Aldegondus, +and Beza's improvement of it, and the now +common reception of that interpretation.<span +class="fnanchor"><a name="Ref_295" id="Ref_295" href="#Foot_295">[295]</a></span></p> + +<p>For, 1. A new and forced exposition which no +reader dreameth of till it be put into his head, is +usually to be suspected, lest art deceive us.</p> + +<div class="sidenote">Whether it were re-baptizing.</div> + +<p>2. The omission of the Holy Ghost +is an essential defect, and maketh +baptism specifically another thing; +and he were now to be re-baptized who should be +so baptized.</p> + +<p>3. Whatever some say in heat against the papists, +John's baptism and our christian baptism are so specifically +distinct also, that he that had now but John's +were to be yet baptized: the person of the Messiah +himself being not determinately put into John's baptism +as such. Nor can it be supposed that all the +Jews that John baptized, were baptized into the profession +of faith in this numerical person Jesus, but +only to an unknown Saviour undetermined: however +he pointed to Christ in the hearing of some of +<span class="pagenum"><a name="Page_663" id="Page_663">{663}</a></span> +his disciples. We must not run from plain truth +in peevishness or opposition to papists or any other +men.</p> + +<p>4. The fifth verse would not be true of John's +baptism, as the history showeth, that "when John's +hearers heard this, they were baptized into the name +of the Lord Jesus." This is contrary to the text +that recordeth it.</p> + +<p>5. In the fourth verse, the words "that is, on +Christ Jesus" are plainly Paul's expository words +of John's, and not John's words. John baptized +them "into the name of the Messiah that should +come after him," which indeed, saith Paul, was +Christ Jesus, though not then personally determined +by John.</p> + +<p>6. The connexion of the fourth, fifth, and sixth +verses puts all out of doubt. 1. In the fourth verse +the last words are Paul's, "that is, on Christ Jesus." +2. In the next words, verse 4, "When they heard +this, they were baptized," &c. must refer to the last +words, or to his that was speaking to them. 3. +Verse 6, the pronoun "them," "when Paul had laid +his hands on them," plainly referreth to them last +spoken of, verse 5, which therefore were not John's +hearers as such. 4. And the words, "they were +baptized into the name of the Lord Jesus," are plainly +distinctive from John's baptism. Saith Grotius, +<i>Sic accepere Latinus, Syrus, Arabs, et Veteres omnes +ante Marnixium (ut verba Lucæ)</i>. Yet I say not so +hardly of John's baptism, as Tertullian on this text, +(de Baptis.) <i>Adeo postea in Actis apostolorum invenimus, +quoniam qui Johannis baptismum habebant, non +accepissent Spiritum Sanctum, quem ne auditu quidam +noverant: ergo non erat cœleste, quod cœlestia non exhibebat.</i> +See Dr. Hammond in loc.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_295" id="Foot_295" href="#Ref_295">[295]</a> +Of Acts xix. 1-5.</p> + +</div> + +<h3>Quest. XLVII. <i>Is baptism by laymen or women lawful in cases of +necessity? Or are they nullities, and the person to be re-baptized.</i></h3> + +<p><i>Answ.</i> I. I know some of the ancients allowed it +in necessity. But I know no such necessity that can +be: for, 1. God hath expressly made it a part of the +ministerial office by commission, Matt. xxviii. 19, +20. 2. He hath no where given to any other either +command to oblige them to do it or commission to +authorize them, or promise to bless and accept them +in it, or threatening if they omit it. 3. He oft severely +punisheth such as invade the sacred function, +or usurp any part of it. 4. Therefore it is a sin in +the doer, and then there can be no necessity of it in +such a case in the receiver. 5. He that is in covenant +by open, professed consent, wants nothing necessary +to his salvation, either <i>necessitate medii vel +præcepti</i>, when it cannot be had in a lawful way.</p> + +<p>II. As to the nullity, I will not determine so controverted +a point any further than to say, 1. That if +the layman had the counterfeit orders of a minister, +and had possession of the place, and were taken for +one, his deceit deprived not the receiver of his right, +nor made it his sin, and I should not re-baptize him, +if after discovered.</p> + +<p>2. But if he were in no possession, or pretence of +the office, I would be baptized again, if it were my +case; because I should fear that what is done in +Christ's name by one that notoriously had no authority +from him to do it, is not owned by Christ as +his deed, and so is a nullity. As if a deceiver go in +my name to make bargains for me.</p> + +<p>3. And if any that had after discovered a minister +to be indeed no minister that baptized him, should +doubt of the validity, and for certainty have it done +again by an authorized minister, I would not discommend +him: nor would I account it morally twice +baptizing, but a physical repeating of that act which +morally is but one (as I explained before of re-ordination).</p> + +<p>Therefore if one that was a gross heretic in the +very essentials, or an infidel, or one that had not +knowledge and parts essentially necessary to the +ministry, baptize one, (in right words,) I would not +blame him that for certainty would have an authorized +person to do it; especially if he was notoriously +such a one when he did it. Let those that are +angry with this resolution be as fair to me as they +will be to Venerable Bede, and that great miracle-working +bishop John, whom in his ecclesiastical history +he reporteth to baptize a man again in England, +merely because the priest that did it was so dull, ignorant, +and insufficient as in John's judgment to be +uncapable of the office, and therefore had been by +him forbidden to use it, though the person baptized +(at age) knew not this:<span +class="fnanchor"><a name="Ref_296" id="Ref_296" href="#Foot_296">[296]</a></span> +viz. Herebaldus, ut Bed. l. v. c. 6.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_296" id="Foot_296" href="#Ref_296">[296]</a> +Of which before.</p> + +</div> + +<h3>Quest. XLVIII. <i>May anabaptists, that have no other error, be +permitted in church communion?</i></h3> + +<p><i>Answ.</i> Yes: and tolerated in their own practice +also: for, 1. They agree with us in all points absolutely +necessary to communion.</p> + +<p>2. The ancient christians had liberty either to +baptize, or to let them stay till age, as they thought +best; and therefore Tertullian and Nazianzen speak +against haste; and Augustine and many children of +christian parents were baptized at age.</p> + +<p>3. The controversy is of so great difficulty, that +if in all such cases none that differ be tolerated, we +may not live together in the world or church, but +endlessly excommunicate or persecute one another.</p> + +<p>4. Such sober antipædobaptists will consent, to +profess openly, that they do devote their children to +God according to all the power or duty which they +can find communicated or laid upon them in the word +of God; and that if they believed that God would +accept them into his covenant upon their dedication, +they would willingly do it. And that actually they +do offer them to God according to their power, and +promise to bring them up in his way. And who can +force men's wills to choose aright for themselves or +others?</p> + +<h3>Quest. XLIX. <i>May one offer his child to be baptized, with the sign +of the cross, or the use of chrism, the white garment, milk and honey, +or exorcism, as among the Lutherans, who taketh these to be unlawful +things?</i></h3> + +<p><i>Answ.</i> I am not now to meddle with the question, +whether they be lawful? but to this question I answer,</p> + +<p>1. He that judgeth them unlawful, must first do +his best to be certain whether they be so or not.</p> + +<p>2. If so, he must never approve of them, or consent +to them.</p> + +<p>3. He must not offer his child to be so baptized, +when, <i>cæteris paribus</i>, he may have it done in a better +manner on lawful terms.</p> + +<p>4. But when he cannot lawfully have better, he +may and must offer his child to them that will so +baptize him, rather than to worse, or none at all: +because baptism is God's ordinance and his privilege, +and the sin is the minister's, and not his. Another +man's sinful mode will not justify the neglect of our +duty; else we might not join in any prayer or sacrament +in which the minister modally sinneth; that +is, with none.</p> + +<p>5. The milk and honey, white garment and chrism, +<span class="pagenum"><a name="Page_664" id="Page_664">{664}</a></span> +are so ancient (called by Epiphanius and others the +traditions and customs of the universal church) that +the original of them is not known. And he that then +would not be so baptized, must not have been baptized +at all.</p> + +<p>6. But in this case he that bringeth his child to +baptism, should make known, that it is baptism only +that he desireth; and that he disowneth and disalloweth +the manner which he accounteth sinful: and +then he is no consenter to it.</p> + +<p>7. But where law, scandal, or great inconveniences +forbid him, he is not to make this profession openly +in the congregation, but in that prudent manner +which beseemeth a sober, peaceable person; whether +to the minister in private, or to his neighbours in +converse; it being easy among neighbours to make +known a man's dissent, without a disorderly troubling +of the church, or violating the laws of obedience, +civility, and peace.</p> + +<p>8. But he must not, 1. Either offer his child to +baptism, where the ordinance is essentially corrupted, +or worse than none. 2. Or where he cannot be admitted +without an actual sin of his own; as by false +professions, subscriptions, &c. For we must not do +evil for good ends.</p> + +<h3>Quest. L. <i>Whence came the ancient universal custom of anointing at +baptism, and putting on a white garment, and tasting milk and honey? +And whether they are lawful to us?</i></h3> + +<p><i>Answ.</i> 1. We must remember that the signification +of these was not by a new institution of theirs, but +by former custom of the countries where they lived.<span +class="fnanchor"><a name="Ref_297" id="Ref_297" href="#Foot_297">[297]</a></span> +As, (1.) Anointing in Judea was like bathing at +Rome: it was taken in those scorching countries for +a wholesome, and easing, and comforting thing; and +therefore used to refresh the weary limbs of travellers, +and to comfort the sick.</p> + +<p>(2.) And it was the long accustomed ceremony +also used on officers accounted sacred, kings and +priests, who were anointed at their entrance and investiture.</p> + +<p>(3.) White clothing and purple were then and +there taken for the noblest attire;<span +class="fnanchor"><a name="Ref_298" id="Ref_298" href="#Foot_298">[298]</a></span> +not appropriated +to sacred things and persons; but as scarlet lately +in England, the garb only of great men. On which +account, not as a sacred vestment, but as an honourable +clothing, when the bishops began to be advanced, +they were allowed to wear white clothing, +not only when they officiated, but at other times.</p> + +<p>(4.) The milk and honey were there highly +esteemed for food, and accounted the character of +the land of promise.<span +class="fnanchor"><a name="Ref_299" id="Ref_299" href="#Foot_299">[299]</a></span></p> + +<p>2. Hereupon by application the churches used +these signs in the sacred ordinance of baptism: not +by new institution of the signification, I say, but by +application of the old well-known signification.</p> + +<p>3. As natural signs are commonly allowed to be +applied to holy things, so signs whose signification +is of old and commonly stated and well known by +agreement or custom, do seem in this not to be different +from natural signs. Such are all words, as +signs of our minds; no word signifying any thing +naturally, but by agreement or custom only. And +such is kneeling in prayer, and being uncovered, and +many the like: about some of which Paul appealeth +to the custom of the churches of God.<span +class="fnanchor"><a name="Ref_300" id="Ref_300" href="#Foot_300">[300]</a></span></p> + +<p>4. It is most probable that these two things together +brought in anointing: (1.) The common use of +anointing then, in both the foresaid cases (common +refreshment and sacred investiture). (2.) And the +mistake of all those Scripture texts, which command +or mention anointing metaphorical: as 1 John ii. 27, +"The anointing which you have received—teacheth +you all things." Ezek. xvi. 9, "I washed thee, I +anointed thee with oil," &c. Psal. cv. 15; 1 Chron. +xvi. 22, "Touch not mine anointed." Rev. iii. 18.<span +class="fnanchor"><a name="Ref_301" id="Ref_301" href="#Foot_301">[301]</a></span></p> + +<p>And withal reading that we are made kings and +priests to God, and a royal priesthood, they thought +this might be signified by the usual honorary signs +of such, as well as by words to be called such. So +that they took it as if, in our age, the baptized should +be set in a chair of state, and sumptuously apparelled, +and a feast made to solemnize it, as they do at +weddings, and the baptized person set at the upper +end, &c. which are significant actions and ceremonies; +but they intended them not as new sacraments, +or any part of the sacrament, but as a pompous +celebration of the sacrament by such additional ceremonial +accidents.</p> + +<p>5. And you must remember that they lived among +infidels, where their profession was made the common +scorn, which tempted them by such ostentation +and pomp to seek to make it honourable, and to show +that they so accounted it, and to encourage those +who were discourageable by the scorn. On which +account also they used the cross, and the memorials +of the martyrs.</p> + +<p>6. Yet some, yea, many afterwards did seem to +take the anointing for a sacramental action. When +they read that the laying on of hands was the sign +of giving the Holy Ghost, as distinct from baptism, +and that the Spirit is called in Scripture the anointing, +they joined both together, and made that which +they now called the sacrament of confirmation.</p> + +<p>7. Whether the anointing, milk and honey, and +the white garment, were then sinful in themselves +to the users, I determine not. But certainly they +proved very ill by accident, whilst at this door those +numerous and unlawful ceremonies have entered, +which have so troubled the churches, and corrupted +religion; and among the papists, Greeks, Armenians, +Abassines, and many others, have made the sauce to +become the meat, and the lace to go for clothing, +and turned too much of God's worship into imagery, +shadows, and pompous shows.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_297" id="Foot_297" href="#Ref_297">[297]</a> +Psal. xxiii. 5; xcii. 10; Luke vii. 46; Matt. vi. 17; +Amos vi. 6; Psal. lxxxix. 20; Lev. xvi. 32; Luke xvi.</p> + +<p class="nodent"><a name="Foot_298" id="Foot_298" href="#Ref_298">[298]</a> +Rev. iii. 4, 5, "They shall walk with me in white."</p> + +<p class="nodent"><a name="Foot_299" id="Foot_299" href="#Ref_299">[299]</a> +Jam. v. 14; Mark vi. 13.</p> + +<p class="nodent"><a name="Foot_300" id="Foot_300" href="#Ref_300">[300]</a> +1 Cor. xi. 16.</p> + +<p class="nodent"><a name="Foot_301" id="Foot_301" href="#Ref_301">[301]</a> +Rev. i. 6; v. 10; xx. 6; 1 Pet. ii. 5, 9.</p> + +</div> + +<h3>Quest. LI. <i>Whether it be necessary that they that are baptized in +infancy, do solemnly at age renew and own their baptismal covenant, +before they have right to the state and privileges of adult members? +And if they do not, whether they are to be numbered with christians or +apostates?</i></h3> + +<p><i>Answ.</i> 1. Church membership is the same thing in +infants and in the adult.</p> + +<p>2. Infants are naturally uncapable of doing all that +in baptism which the adult must do; as to understand, +profess, &c. themselves.</p> + +<p>3. The baptism of the adult, being the most complete, +because of the maturity of the receivers, is +made the standing pattern in Scripture; for God +formeth his ordinances to the most perfect ordinary +receivers.</p> + +<p>4. Though an infant be devoted acceptably to God +by his parent's will, yet when he is at age it must +be done by his own will.</p> + +<p>5. Therefore a bare infant title ceaseth when we +come to age, and the person's title ceaseth, unless it +be renewed by himself, or his own consent. The +reason is, because the conditions of his infant title +<span class="pagenum"><a name="Page_665" id="Page_665">{665}</a></span> +then cease: for his parent's will shall go for his +no longer.</p> + +<p>6. Regularly and <i>ad bene esse</i> the transition out of +the state of infant membership into the state of +adult membership should be very solemn; and by an +understanding, personal owning of the baptismal +covenant.<span +class="fnanchor"><a name="Ref_302" id="Ref_302" href="#Foot_302">[302]</a></span></p> + +<p>7. There needeth no other proof of this, than, +1. That God in Scripture never gave adult persons +title to this covenant, but by their own personal +consent; and at the first institution of baptism, both +went together, (personal profession and baptism,) +because the receivers were adult. 2. And that infants +are capable of baptism, but not of personal +profession. 3. Therefore though they are not to +repeat baptism, which was done before, yet they are +bound to make that profession at age which they +never made before.</p> + +<p>8. Where this solemn owning of their covenant +cannot be had, (by reason of church corruptions, and +magistrates' prohibition,) there the person's ordinary +joining with the church, in the public profession +and worship, is to be taken for an owning it.</p> + +<p>9. He that being baptized in infancy, doth no way +at full age own his baptismal covenant, is to be +taken for an apostate: 1. Because his infant title +ceaseth. 2. And he notoriously violateth his covenant. +3. Because he can be no adult christian that no way +owneth Christ.</p> + +<p>10. But this is to be understood of those that have +opportunity; for one in a wilderness among heathens +only, cannot join in public worship, nor give testimony +of his christianity to the church.</p> + +<p>11. Though the sacrament of the Lord's supper +be appointed for the renewing of our covenant at +age, yet is it not the first owning of the covenant, by +the aged: for that sacrament belongeth neither to +infants nor infidels; and he that claimeth it, must be +an adult church member or christian; which those +are not, who at full age no way ever owned their +baptismal covenant, nor made any personal profession +of christianity.</p> + +<p>But of this I have written purposely in a "Treatise +of Confirmation" long ago.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_302" id="Foot_302" href="#Ref_302">[302]</a> +See the proofs of all in my "Treatise of Confirmation."</p> + +</div> + +<h3>Quest. LII. <i>Whether the universal church consist only of particular +churches and their members?</i></h3> + +<p><i>Answ.</i> No: particular churches are the most regular +parts of the universal church, but not the whole; +no more than cities and corporations be all the +kingdom. 1. Some may be, as the eunuch, baptized +before they can come to any particular church; or +as Paul, before they can be received.<span +class="fnanchor"><a name="Ref_303" id="Ref_303" href="#Foot_303">[303]</a></span></p> + +<p>2. Some may live where church tyranny hindereth +them, by sinful impositions; as all that live among +the papists.</p> + +<p>3. Some may live in times of doubting, distraction, +and confusion, and not know what church ordinarily +to join with, and may providently go promiscuously +to many, and keep in an unfixed state for a time.</p> + +<p>4. Some may be wives, children, or servants, who +may be violently hindered.</p> + +<p>5. Some may live where no particular churches +are; as merchants and ambassadors among Mahometans +and heathens.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_303" id="Foot_303" href="#Ref_303">[303]</a> +Acts viii. 37, &c.; ix. 17-20, 26-28.</p> + +</div> + +<h3>Quest. LIII. <i>Must the pastor first call the church, and aggregate +them to himself, or the church first congregate themselves, and then +choose the pastor?</i></h3> + +<p><i>Answ.</i> 1. The pastors are in order of nature, if not +in time, first ministers of Christ in general, before +they are related to a particular charge.</p> + +<p>2. As such ministers, they first make men fit to be +congregate, and tell them their duty therein.</p> + +<p>3. But it is a matter variable and indifferent, +whether the minister first say, All that will join +with me, and submit to me as their pastor, shall be +my particular charge; or the people before congregated +do call a man to be their pastor.</p> + +<h3>Quest. LIV. <i>Wherein doth a particular church of Christ's +institution differ from a consociation of many churches?</i></h3> + +<p><i>Answ.</i> 1. In that such particular church is a company +of christians associated for personal immediate +communion in God's worship and in holy living; +whereas consociations of churches are combined for +mediate distinct communion, or by delegates, or +representatives (as in synods).<span +class="fnanchor"><a name="Ref_304" id="Ref_304" href="#Foot_304">[304]</a></span></p> + +<p>2. Such a particular church is constituted of one +or more pastors with the people, officiating in the +sacred ministry among them, in doctrine, worship, +and discipline, in order to the said personal communion. +But a consociation of churches hath no particular +head as such, of divine institution, to constitute +and govern them as one. In Ignatius's time +every particular church was characterized or known +by two marks of unity: 1. One altar (that is, one +place of assembling for holy communion). 2. One +bishop with the presbyters and deacons: and two +altars and two bishops proved two churches.</p> + +<p>3. A particular church under one bishop or the +same pastors, is a political, holy society; but a combination +of many churches consociate, is not so, but +only, 1. Either a community agreeing to live in concord, +as neighbour kingdoms may. 2. Or else a +human policy or society, and not of divine immediate +institution. So that if this consociation of +churches be called a church, it must be either equivocally +or in a human sense.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_304" id="Foot_304" href="#Ref_304">[304]</a> +Acts ii. 1, 24, 44, 46; iv. 32; v. 12; 1 Thess. v. 12, 13; +1 Cor. xiv. 19, 23, 24, 28, 35; Acts xiv. 23; Titus i. 5; Acts +xi. 26; James ii. 2.</p> + +</div> + +<h3>Quest. LV. <i>Whether a particular church may consist of more +assemblies than one? or must needs meet all in one place?</i></h3> + +<p><i>Answ.</i> 1. The true distinguishing note of a particular +church is, that they be associated for holy +communion in worship and holy living, not by delegates, +nor distantly only, by owning the same faith, +and loving one another, as we may do with those at +the antipodes; but personally in presence.</p> + +<p>2. Therefore they must necessarily be so near, as +to be capable of personal, present communion.<span +class="fnanchor"><a name="Ref_305" id="Ref_305" href="#Foot_305">[305]</a></span></p> + +<p>3. And it is most convenient that they be no more +than can ordinarily meet in the same assembly, at +least for sacramental communion.</p> + +<p>4. But yet they may meet in many places or assemblies, +as chapels, or oratories, or other subordinate +meetings, which are appointed to supply the +necessity of the weak and aged, and them that cannot +travel far. And in times of persecution, when +the church dare not at all meet in one place, they +may make up several smaller meetings, under several +pastors of the same church. But they should come +all together as oft as they can.</p> + +<p>5. And it is to be considered that all the persons +of a family can seldom go to the assembly at one +time, especially when they live far off. Therefore +if a church place would receive but ten thousand, +<span class="pagenum"><a name="Page_666" id="Page_666">{666}</a></span> +yet twenty thousand might be members, while half +meet one day and half another (or another part of +the day).</p> + +<p>6. Two congregations distinctly associated for personal +worship, under distinct pastors, or having +statedly (as Ignatius speaketh) two bishops and two +altars, are two particular churches, and can no otherwise +be one church, than as that may be called one +which is a consociation of divers.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_305" id="Foot_305" href="#Ref_305">[305]</a> +1 Cor. xiv. 19, 23; Acts xi. 26, &c. as before cited.</p> + +</div> + +<h3>Quest. LVI. <i>Is any form of church government of divine +institution?</i></h3> + +<p><i>Answ.</i> Yea: there are two essentially different +policies or forms of church government of Christ's +own institution, never to be altered by man. 1. The +form of the universal church, as headed by Christ +himself; which all christians own as they are christians +in their baptism.</p> + +<p>2. Particular churches, which are headed by their +particular bishops or pastors, and are parts of the +universal, as a troop is of an army, or a city of a +kingdom.</p> + +<p>Here it is of divine institution, 1. That there be +holy assemblies for the public worship of God.</p> + +<p>2. That these assemblies be societies, constituted +of the people with their pastors, who are to them as +captains to their troops under the general, or as +mayors to cities under the king.<span +class="fnanchor"><a name="Ref_306" id="Ref_306" href="#Foot_306">[306]</a></span></p> + +<p>3. That these pastors have the power of the keys, +or the special guidance and governance (by the word, +not by the sword) of their own particular charge, in +the matters of faith, worship, and holy living; and +that the flocks obey them. And when all this is <i>jure +divino</i>, why should any say, that no form of government +is <i>jure divino</i>?</p> + +<p>3. Moreover it is of divine appointment, that +these churches hold the nearest concord, and help +each other as much as they can; whether by synods, +or other meet ways of correspondency. And though +this be not a distinct government, it is a distinct mode +of governing.</p> + +<p><i>Object.</i> But that there be pastors with fixed +churches or assemblies is not of the law of nature.</p> + +<p><i>Answ.</i> 1. Hath Christ no law but the law of nature? +Wherein then differ the christian religion and the +heathenish? 2. Suppose but Christ to be Christ, +and man to be what he is, and nature itself will tell +us that this is the fittest way for ordering the worship +of God. For nature saith, God must be solemnly +and ordinarily worshipped, and that qualified persons +should be the official guides in the performance, +and that people who need such conduct and private +oversight besides, should where they live have their +own stated overseers.</p> + +<p><i>Object.</i> But particular congregations are not <i>de +primaria intentione divina</i>: for if the whole world +could join together in the public worship of God, no +doubt that would be properly a church. But particular +congregations are only accidental, in reference +to God's intention of having a church, because of the +impossibility of all men's joining together for ordinances, +&c.</p> + +<p><i>Answ.</i> 1. The question with me is not whether +they be of primary intention, but whether stated +churches headed with their proper bishops or pastors +be not of God's institution in the Scripture?</p> + +<p>2. This objection confirmeth it, and not denieth +it. For, 1. It confesseth that there is a necessity of +joining for God's worship: 2. And an impossibility +that all the world should so join: 3. But if the whole +world could so join, it would be properly a church. +So that it confesseth that to be a society joined for +God's public worship, is to be properly a church. And +we confess all this: if all the world could be one +family, they might have one master; or one kingdom, +they might have one king. But when it is +confessed, that, 1. A natural impossibility of a +universal assembly necessitateth more particular assemblies; +2. And that Christ hath instituted such +actually in his word, what more can a considerate +man require?</p> + +<p>3. I do not understand this distinction, <i>de primaria +intentione divina</i>, and accidental, &c. The primary +intention is properly of the ultimate end only: and +no man thinketh that a law <i>de mediis</i>, of the means, +is no law, or that God hath made no laws <i>de mediis</i>: +for Christ as a mediator is a means. But suppose +it be limited to the matter of church laws; if this be +the meaning of it, that it is not the principal means, +but a subordinate means, or that it is not instituted +only <i>propter finem ultimum</i>, no more than <i>propter se</i>, +but also in order to a higher thing as its immediate +end, we make no question of that. Assemblies are +not only that there may be assemblies; but for the +worship and offices there performed: and those for +man; and all for God. But what of all this? Hath +God made no laws for subordinate means? No +christian denieth it.</p> + +<p>Therefore the learned and judicious disputer of +this point declareth himself for what I say, when he +saith, I engage not in the controversy, Whether a +particular congregation be the first political church +or no? it sufficeth for my purpose, that there are +other churches besides.—The thing in question is, +Whether there be no other church but such particular +congregations? Where it seemeth granted that +such particular churches are of divine institution; +and for other churches I shall say more anon. In +the mean time note, that the question is but <i>de +nomine</i> here, whether the name church be fit for +other societies, and not <i>de re</i>.<span +class="fnanchor"><a name="Ref_307" id="Ref_307" href="#Foot_307">[307]</a></span></p> + +<p>But lest any should grow to the boldness to deny +that Christ hath instituted christian stated societies, +consisting of pastors and flocks, associate for personal +communion in public worship and holy living; +(which is my definition of a particular church, as +not so confined to one assembly, but that it may be +in divers, and yet not consisting of divers such distinct +stated assemblies with their distinct pastors, +nor of such as can have no personal communion, +but only by delegates;) I prove it thus from the +word of God.</p> + +<p>(1.) The apostles were commissioned by Christ +to deliver his commands to all the churches, and settle +them according to his will, John xx. 21; Matt. +xxviii. 19, 20, &c.</p> + +<p>(2.) These commissioned persons had the promise +of an infallible Spirit for the due performance of +their work, John xvi. 13-15; xv. 26; xiv. 26; +Matt, xxviii. 20.</p> + +<p>(3.) These apostles, wherever the success of the +gospel prepared them materials, did settle christian +stated societies, consisting of pastors or elders with +their flocks, associated for personal communion in +public worship and holy living. These settled +churches they gave orders to for their direction, and +preservation, and reformation: these they took the +<span class="pagenum"><a name="Page_667" id="Page_667">{667}</a></span> +chief care of themselves, and exhorted their elders +to fidelity in their work. They gave command that +none should forsake such assemblies; and they so +fully describe them, as that they cannot easily be +misunderstood. All this is proved, Acts xiv. 23; +Titus i. 5; Rom. xvi. 1; 1 Cor. xi. 18, 20, 22, 26; +xiv. 4, 5, 12, 19, 23, 28, 33, 34; Col. iv. 16; Acts xi. +26; xiii. 1; 1 Cor. xvi. 1, 2; Acts xiv. 27; xv. 3, to +omit many more. Here are proofs enow that such +particular churches were <i>de facto</i> settled by the +apostles. Heb. x. 25, "Forsake not the assembling of +yourselves together." So James ii. 2, they are called +synagogues.</p> + +<p>2. It is confessed that there is a natural necessity +of such stated churches or assemblies, supposing +but the institution of the worship itself which is +there performed; and if so, then we may that the +law of nature itself doth partly require them.</p> + +<p>(1.) It is of the law of nature, that God be publicly +worshipped, as most expositors of the fourth commandment +do confess.</p> + +<p>(2.) It is of the law of nature that the people be +taught to know God and their duty, by such as are +able and fit to teach them.</p> + +<p>(3.) The law of nature requireth, that man being +a sociable creature, and conjunction working strongest +affections, we should use our sociableness in the +greatest matters, and by conjunction help the zeal of +our prayers and praises of God.</p> + +<p>(4.) God's institution of public preaching, prayer +and praise, are scarce denied by any christians.</p> + +<p>(5) None of these can be publicly done but by +assembling.</p> + +<p>(6.) No assembly can suffice for these without a +minister of Christ; because it is only his office to +be the ordinary teacher, and to go before the people +in prayer and praise, and to administer the Lord's +supper, which without a minister may not be celebrated, +because Christ's part cannot be otherwise +performed, than by some one in his name, and by +his warrant to deliver his sealed covenant to the receivers, +and to invest them visibly in the benefits of +it, and receive them that offer themselves in covenant +to him.</p> + +<p>(7.) It is also a ministerial duty to instruct the +people personally, and to watch over them at other +times, Acts xx. 20, 28. And to be examples of the +flock, 1 Pet. v. 1-3. To have the rule over the +people, and labour among them, and admonish them, +1 Thess. v. 12; Heb. xiii. 7, 17; 1 Tim. v. 17. To +exercise holy discipline among them, Titus iii. 10; +Matt. xviii. 17, 18; 1 Cor. v. To visit the sick and +pray over them, James v. 14. Yea, to take care of +the poor. See Dr. Hammond on 1 Cor. xii. 28. +And all this cannot possibly be well done by uncertain, +transient ministers, but only by a resident, +stated pastor, no more than transient strangers can +rule all our families, or all the christian kingdoms +of the world.</p> + +<p>(8.) And as this cannot be done but by stated pastors, +so neither on transient persons ordinarily; for +who can teach them that are here to-day and gone +to-morrow? When the pastor should proceed from +day to day in adding one instruction to another, the +hearers will be gone, and new ones in their place. +And how can vigilancy and discipline be exercised +on such transient persons, whose faults and cases +will be unknown? Or how can they mutually help +each other? And seeing most in the world have +fixed habitations, if they have not also fixed church +relations, they must leave their habitations and wander, +or else have no church communion at all.</p> + +<p>(9.) And as this necessity of fixed pastors and +flocks is confessed, so that such <i>de facto</i> were ordinarily +settled by the apostles, is before proved, if +any Scriptures may pass for proof.</p> + +<p>The institution and settlement then of particular +worshipping churches is out of doubt. And so that +two forms of church government are <i>jure divino</i>, the +universal church form, and the particular.</p> + +<p>4. Besides this, in the apostles' days there were +under Christ in the church universal, many general +officers that had the care of gathering and overseeing +churches up and down, and were fixed by stated +relation unto none. Such were the apostles, evangelists, +and many of their helpers in their days. +And most christian churches think that though the +apostolical extraordinary gifts, privileges, and offices +cease, yet government being an ordinary part of +their work, the same form of government which +Christ and the Holy Ghost did settle in the first +age, were settled for all following ages, though not +with the same extraordinary gifts and adjuncts. Because, <span +class="sni"><span class="hidev">|</span>Reasons for a larger episcopacy.<span +class="hidev">|</span></span>1. We read of the settling of that form, +(viz. general officers as well as particular,) but we never read +of any abolition, discharge, or cessation of the institution. +2. Because if we affirm a cessation without +proof, we seem to accuse God of mutability, as +settling one form of government for one age only, +and no longer. 3. And we leave room for audacious +wits accordingly to question other gospel institutions, +as pastors, sacraments, &c. and to say that +they were but for one age. 4. It was general officers +that Christ promised to be with to the end of the +world, Matt. xxviii. 20.</p> + +<p>Now either this will hold true or not. If not, +then this general ministry is to be numbered with +the human additions to be next treated of. If it do, +then here is another part of the form of government +proved to be of divine institution. I say not, +another church, (for I find nothing called a church +in the New Testament, but the universal church and +the particular,) but another part of the government +of both churches, universal and particular; because +such general officers are so in the universal, as to +have a general oversight of the particular; as an +army is headed only by the general himself, and a +regiment by the colonel, and a troop by the captain: +but the general officers of the army (the lieutenants-general, +the majors-general, &c.) are under the lord-general +in and over the army, and have a general +oversight of the particular bodies (regiments and +troops). Now if this be the instituted form of +Christ's church government, that he himself rule +absolutely as general, and that he hath some general +officers under him, (not any one having a charge of +the whole, but in the whole unfixedly, or as they +voluntarily part their provinces,) and that each particular +church have its own proper pastor, (one or +more,) then who can say, that no form of church government +is of divine appointment or command?</p> + +<p><i>Object.</i> But the question is only whether any sole +form be of God's commanding? And whether another +may not have as much said for it as this?</p> + +<p><i>Answ.</i> Either you mean another instead of this, +as a competitor, or, another part conjunct with these +parts.</p> + +<p>1. If the first be your sense, then you have two +works to do. 1. To prove that these before mentioned +were mutable institutions, or that they were +settled but disjunctively with some other, and that the +choice was left indifferent to men. 2. To prove the +institution of your other form (which you suppose +left with this to men's free choice).</p> + +<p>But I have already proved, that both the general +and particular church form are settled for continuance +as unchangeable ordinances of God. I suppose +<span class="pagenum"><a name="Page_668" id="Page_668">{668}</a></span> +you doubt not of the continuance of Christ's +supremacy, and so of the universal form: and if you +will prove that church assemblies with their pastors +may cease, and some other way supply the room, +you must be strange and singular undertakers. The +other two parts of the government (by general officers, +and by consociation of churches) are more disputed; +but it is the circumstances of the last only that is +controverted, and not the thing; and for the other I +shall now add nothing to what I have said elsewhere.<span +class="fnanchor"><a name="Ref_308" id="Ref_308" href="#Foot_308">[308]</a></span></p> + +<p>2. But if you only mean that another part of the +form may be <i>jure divino</i> as well as this, that will but +prove still that some form is <i>jure divino</i>.</p> + +<p>But, 3. If you mean that God having instituted the +forms now proved, hath left man at liberty to add +more of his own, I shall now come to examine that +case also.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_306" id="Foot_306" href="#Ref_306">[306]</a> +Eph. i. 22, 23; v. 25, 26, &c.; iv. 4-6, 16; Heb. x. 25; +1 Cor. xiv.; Acts xiv. 23; Titus i. 5; 1 Tim. v. 17; 1 Thess. +v. 12, 13; 1 Tim. iii. 3-6; 1 Pet. v. 1-3; Acts xx. 28; +Phil. i. 1, 2.</p> + +<p class="nodent"><a name="Foot_307" id="Foot_307" href="#Ref_307">[307]</a> +Dr. Stillingfleet's Iren. p. 154. so p. 173. By church +here I mean not a particular congregation, &c. So he +granteth that, 1. The universal church, 2. Particular congregations, +are of divine institution; one <i>ex intentione primaria</i>, +and the other, as he calls it, accidentally, but yet of +natural necessity.</p> + +<p class="nodent"><a name="Foot_308" id="Foot_308" href="#Ref_308">[308]</a> +Disput. of Church Gov. disp. 3.</p> + +</div> + +<h3>Quest. LVII. <i>Whether any forms of churches, and church government, +or any new church officers, may lawfully be invented and made by +man?</i></h3> + +<p><i>Answ.</i> To remove ambiguities, 1. By the word +forms may be meant either that relative form of such +aggregate bodies which is their essence, and denominateth +them essentially; or only some accidental +mode which denominateth them but accidentally.</p> + +<p>2. By churches is meant either holy societies related +by the foundation of a divine institution; or +else societies related by accident, or by human contract +only.</p> + +<p>3. By church government is meant, either that +government formally ecclesiastical, which constituteth +a church, of Christ's making; or else some +government about the matters of the church, which +is formally either magistratical or human, (by contract,) +&c.</p> + +<p>4. So by church officers are meant, either such as +are accounted essential to a church in the pure christian +sense; or integral at least (as deacons); or else +such as are accounted but accidental to it, and essential +only to the human form. And so I answer,</p> + +<p>1. As there are some things <i>circa sacra</i>, or accidents +of God's special church worship, which are +left to human prudence to determine of, so the same +human prudence may determine who shall do them. +As, e. g. Who shall repair the buildings of the church; +the windows, the bells, the pulpits, the tables, &c.; who +shall keep the clock; who shall keep the cups, cloths, +and other utensils; who shall be the porter, the keeper +of the books, &c.; who shall call the people to +church, or ring the bells, or give them notice of +church assemblies; who shall make the bread for the +sacrament, or provide wine, or bring water for baptism; +who shall make the graves, and bury the dead, +or attend marriages, or baptizings, &c.; who shall +set the tune of the psalm, or use the church music +(if there be any); who shall summon any of the people +on any just occasion to come to their pastors; or who +shall summon the pastors to any synod, or lawful +assembly, and give them notice of the time and +place; when they are to meet, who shall be called +first, and who second; who shall sit highest, and +who lowest; who shall take the votes, or moderate +or guide the disputations of the assembly; who +shall be the scribe, and record what is done; who +shall send abroad their agreements, and who shall be +the church messenger to carry them. The agents +of such circumstantials maybe chosen by the magistrate, +or by the churches, or pastors, as is most convenient. +Though I doubt not but in the beginning +the deacons were mere servants to the pastors, to do +as much of such circumstantial work as they were +able; of which serving at tables, and looking to the +poor, and carrying bread and wine to the absent, &c. +were but parts; and all went under the name of +ministering to the pastors or churches. And therefore +they seem to be such an accidental office, appointed +by the apostles, on such common reasons, as +magistrates or churches might have appointed them, +if they had not.</p> + +<p>2. If one will call all or many of these, church +officers, and another will not, it is but a strife about +names, which one will use more largely and the +other more narrowly or strictly.</p> + +<p>3. If magistrates by authority, or the churches by +agreement, shall distribute the country for conveniency +into parishes, (not making all to be church +members that dwell in those precincts, but determining +that all persons that are fit in those proximities, +and they only, shall be members of that particular +church,) and then shall denominate the church from +this accident of place, it is but what is left to their +discretion.</p> + +<p>4. And if the said magistrates or churches shall +divide a kingdom into provinces, and say, that +whereas God commandeth us the use of correspondencies, +mutual advice, and synods, for the due help, +concord, and communion of churches, and all things +must be done in order and to edification; therefore +we determine that so many churches shall make up +such a synod, and the churches of such a district +shall make up another synod, and so shall be specially +related to each other for concord as advisers, all +this is but the prudent determining of church circumstances +or accidents left to man.</p> + +<p>5. And if they shall appoint that either a magistrate +or one pastor shall be for order's sake the appointer +of the times and places of meeting, or the +president of the synod, to regulate and order proceedings, +and keep peace, as is aforesaid, it is but +an accident of the sacred work which man may determine +of. Therefore a layman may be such a +president or regulator.</p> + +<p>6. And if they will call this man by the name of +a church governor, who doth but a common part +therein, and from thence will call this association or +province by the name of a church, which is but a +company of churches associated for concord and +counsel, the name maketh it not another thing than +it is without that name; and the name may be lawful +or unlawful as times and probable consequents make +it fit or unfit as to use.</p> + +<p>7. So much of church matters as is left to the +magistrate's government, may be under monarchy, +aristocracy, or democracy, and under such subordinate +officers as the supreme ruler shall appoint.</p> + +<p>8. And if the magistrate will make assemblies or +councils of pastors, to be his councils, and require +them frequently to meet to advise him in the performance +of his own trust and work about religion +and the church, he may accordingly distribute them +into provinces for that use, or order such circumstances +as he please.</p> + +<p>9. And if a province of churches be called one +church, because it is under one magistrate, or a +nation of churches called a national church, because +it is under one king, or many kingdoms or an empire +called one catholic church, because they are all +under one emperor; it must be confessed that this +question is but <i>de nomine</i>, and not <i>de re</i>.</p> + +<p>And further, 1. That in sacred things that which +is of divine and primary institution is the <i>famosius +analogatum</i>, and not that which is but formed by +man. 2. That when such an ambiguous word is +used without explication or explicating circumstances, +<span class="pagenum"><a name="Page_669" id="Page_669">{669}</a></span> +it is to be taken for the <i>famosius analogatum</i>. +3. That in this case the word church or church form +is certainly ambiguous and not univocal. 4. That +a national, imperial, or provincial church as headed +by a king, emperor, magistrate, or any head of man's +appointment, is another thing from a church of +Christ's institution; and is but an accident or adjunct +of it: and the head of the human form, if +called the head of the church of Christ, is but an +accidental head, and not constitutive. And if Christ's +churches be denominated from such a head, they are +denominated but from an accident, as a man may be +denominated clothed or unclothed, clothed gorgeously +or sordidly, a neighbour to this man or that, &c. +It is no formal denomination of a church in the first +acception, as it signifieth the <i>famosius analogatum</i>; +though otherwise many kind of societies may be +called <i>ecclesiæ</i> or <i>cœtus</i>: but divines should not love +confusion.</p> + +<p>10. It seemeth to me that the first distribution of +churches in the Roman empire, into patriarchal, +primates, metropolitical, provincial, diocesan, were +only the determination of such adjuncts or extrinsic +things, partly by the emperors, and partly by the +church's consent upon the emperor's permission; and +so that these new church governments were partly +magistratical, or by power derived from the emperors, +and partly mere agreements or contracts by degrees +degenerating into governments; and so the new +forms and names are all but accidental, of adjuncts +of the true christian churches. And though I cannot +prove it unlawful to make such adjunctive or extrinsic +constitutions, forms, and names, considering the +matter simply itself, yet by accident these accidents +have proved such to the true churches, as the accident +of sickness is to the body, and have been the +causes of the divisions, wars, rebellions, ruins, and +confusions of the christian world. 1. As they have +served the covetousness and ambition of carnal men. +2. And have enabled them to oppress simplicity and +sincerity. 3. And because princes have not exercised +their own power themselves, nor committed it +to lay officers, but to churchmen. 4. Whereby the +extrinsic government hath so degenerated, and obscured +the intrinsic, and been confounded with it, +that both going under the equivocal name of ecclesiastical +government, few churches have had the +happiness to see them practically distinct.<span +class="fnanchor"><a name="Ref_309" id="Ref_309" href="#Foot_309">[309]</a></span> +Nay, +few divines do clearly in their controversy distinguish +them. (Though Marsilius Patavinus and some few +more have formerly given them very fair light, yet +hath it been but slenderly improved.)</p> + +<p>11. There seemeth to me no readier and directer +way, to reduce the churches to holy concord, and +true reformation, than for the princes and magistrates +who are the extrinsic rulers, to re-assume +their own, and to distinguish openly and practically +between the properly priestly or pastoral intrinsic +office, and their extrinsic part, and to strip the pastors +of all that is not intrinsically their own (it being +enough for them, and things so heterogeneous not +well consisting in one person): and then when the +people know what is claimed as from the magistrate +only, it will take off most of their scruples as to subjection +and consent.</p> + +<p>12. No mortal man may abrogate or take down +the pastoral office, and the intrinsic, real power +thereof, and the church form which is constituted +thereby; seeing God hath instituted them for perpetuity +on earth.</p> + +<p>13. But whether one church shall have one pastor +or many is not at all of the form of a particular +church; but it is of the integrity or gradual perfection +of such churches as need many, to have many, +and to others not so: not that it is left merely to the +will of man, but it is to be varied as natural necessity +and cause requireth.</p> + +<p>14. The nature of the intrinsic office or power +(anon to be described) is most necessary to be understood +as distinct from the power of magistrates, by +them that would truly understand this. The number +of governors in a civil state make that which is called +a variety of forms of commonwealths, monarchy, +aristocracy, or democracy: because commanding +power is the thing which is there most notably exercised, +and primarily magnified. And a wiser and +better man, yea, a thousand, must stand by as subjects, +for want of authority or true power; which can be +but in one supreme, either natural or political person; +because it cannot consist in the exercise with +self-contradiction. If one be for war, and another +for peace, &c. there is no rule. Therefore the many +must be one collective or political person, and must +consent or go by the major vote, or they cannot +govern. But that which is called government in +priests or ministers, is of another nature; it is but a +secondary subservient branch of their office: the first +parts are teaching and guiding the people, as their +priests, to God in public worship: and they govern +them by teaching, and in order to further teaching +and worshipping God; and that not by might, but by +reason and love. Of which more anon. Therefore +if a sacred congregation be taught and conducted in +public worship, and so governed as conduceth hereunto, +whether by one, two, or many, it no more +altereth the form of the church, than it doth the +form of a school, when a small one hath one schoolmaster, +and a great one four: or of an hospital, when +a small one hath one physician, and a great one +many; seeing that teaching in the one, and healing +in the other, is the main denominating work, to which +government is but subservient in the most notable +acts of it.</p> + +<p>15. No mortal man may take on him to make +another church, or another office for the church, as a +divine thing, on the same grounds, and of the same +nature pretendedly as Christ hath made those already +made. The case of adding new church officers or +forms of churches, is the same with that of making +new worship ordinances for God, and accordingly to +be determined (which I have largely opened in its +place). Accidents may be added. Substantials of +like pretended nature may not be added; because it is +a usurping of Christ's power, without derivation by +any proved commission; and an accusing of him, as +having done his own work imperfectly.</p> + +<p>16. Indeed no man can here make a new church +officer of this intrinsic sort, without making him new +work, which is to make new doctrine, or new worship +(which are forbidden): for to do God's work +already made belongs to the office already instituted. +If every king will make his own officers, or authorize +the greater to make the less, none must presume to +make Christ officers and churches without his commission.</p> + +<p>17. No man must make any office, church, or +ordinance, which is corruptive or destructive, or contrary +or injurious to the offices, churches, and ordinances +which Christ himself hath made. This +Bellarmin confesseth, and therefore I suppose protestants +will not deny it. Those human officers +which usurp the work of Christ's own officers, and +take it out of their hands, do malignantly fight +against Christ's institutions: and while they pretend +<span class="pagenum"><a name="Page_670" id="Page_670">{670}</a></span> +that it is but preserving and not corrupting or opposing +additions which they make, and yet with these +words in their mouths, do either give Christ's officers' +work to others, or hinder and oppress his +officers themselves, and by their new church forms +undermine or openly destroy the old, by this expression +of their enmity they confute themselves.</p> + +<p>18. This hath been the unhappy case of the Roman +frame of church innovations, as you may observe in +the particulars of its degeneracy.</p> + +<p>(1.) Councils were called general or œcumenical in +respect to one empire only; and they thence grew to +extend the name to the whole world; when they +may as well say, that Constantine, Martian, &c. +were emperors of the whole world, seeing by their +authority they were called.</p> + +<p>(2.) These councils at first were the emperor's +councils called to direct him what to settle in church +orders by his own power; but they were turned to +claim an imposing authority of their own to command +the churches as by commission from God.</p> + +<p>(3.) These councils at first were only for counsel, +or for agreement by way of contract or mutual consent +to the particular bishops; but they degenerated +into a form of government, and claimed a ruling and +commanding power.</p> + +<p>(4.) The patriarchs, primates and metropolitans, +at first claimed but a power about circumstantials +extrinsical to the pastoral office, such as is the +timing and placing of councils, the sitting above +others, &c. And the exercise of some part of the +magistrate's power committed to them, that is, the +deposing of other bishops or pastors from their +station of such liberty and countenance as the magistrate +may grant or deny as there is cause. But in +time they degenerated to claim the spiritual power +of the keys, over the other bishops, in point of ordination, +excommunication, absolution.</p> + +<p>(5.) These patriarchs, primates, and metropolitans, +at first claimed their extrinsic power but from man, +that is, either the consent and agreement of the +churches, or the grant of the emperors: but in time +they grew to claim it as of divine or apostolical appointment, +and as unalterable.</p> + +<p>(6.) At first they were taken only for adjuncts, +ornaments, supports, or conveniences to the churches: +but afterwards they pretended to be integral parts +of the church universal, and at last the pope would +needs be an essential part; and his cardinals must +claim the power of the church universal in being the +choosers of a universal head, or a king priest and +teacher for all the christians of the world.</p> + +<p>(7.) At first laymen (now called chancellors, &c.) +were only the bishops' counsellors, or officers to the +magistrate or them, in performing the extrinsical +work about church adjuncts, which a layman might +do: but at last they came to exercise the intrinsic +power of the keys in excommunications and absolutions, +&c.</p> + +<p>(8.) At first a number of particular churches consociated +with their several bishops, were taken to be +a community or company of true churches prudentially +cantonized or distributed and consociated for +concord; but after they grew to be esteemed proper +political societies, or churches of divine appointment, +if not the <i>ecclesia minimæ</i>, having turned the +particular churches into oratories or chapels, destroying +Ignatius's character of one church, To every +church there is one altar, and one bishop with his +presbyters and deacons. Abundance more such instances +may be given.</p> + +<p><i>Object.</i> Wherever we find the notion of a church +particular, there must be government in that church; +and why a national society incorporated into one +civil government, joining into the profession of +christianity, and having a right thereby to participate +of gospel ordinances, in the convenient distributions +of them in the particular congregations, should +not be called a church, I confess I can see no reason.</p> + +<p><i>Answ.</i> 1. Here observe, that the question is only +of the name, (whether it may be called a church,) +and not of the thing (whether all the churches in a +kingdom may be under one king, which no sober +man denieth).</p> + +<p>2. Names are at men's disposal much; but I confess +I had rather the name had been used no otherwise, +or for no other societies, than Scripture useth +it. My reasons are, (1.) Because when Christ hath +appropriated or specially applied one name to the +sacred societies of his institution, it seemeth somewhat +bold to make that name common to other +societies. (2.) Because it tendeth to confusion, misunderstanding, +and to cherish errors and controversies +in the churches, when all names shall be made +common or ambiguous, and holy things shall not be +allowed any name proper to themselves, nor any +thing can be known by a bare name without a description. +If the name of Christ himself should be +used of every anointed king, it would seem not a little +thus injurious to him. If the name, Bible, Scripture, +preachers, &c. be made common to all that the +notation of the names may extend to, it will introduce +the aforesaid inconveniences; so how shall we +in common talk distinguish between sacred societies +of divine institution and of human if you will allow +us no peculiar name, but make that common which +Christ hath chosen?</p> + +<p>3. And that the name is here used equivocally is +manifest. For the body political is informed and +denominated from the <i>pars imperans</i>, the governing +part or head: therefore as a head of divine institution, +authorized for the spiritual or pastoral work, +denominateth the society accordingly; so a civil +head can make but a civil society, and a head of +man's making, but a human society. It is certain that +Christ hath appointed the episcopal or pastoral office, +and their work, and consequently episcopal or pastoral +churches; and it is certain that a king is no constitutive +part of one of these churches, but accidental; +and therefore that he is an accidental head to a pastoral +church as such, to which the pastor is essential.</p> + +<p>Therefore if you will needs call both these societies +churches, you must distinguish them into pastoral +churches, and regal churches, or magistratical +churches; for the word national, notifieth not the +government which is the constitutive part; and may +be used of consociated churches, though under many +civil governors (as in the Saxon Heptarchy).</p> + +<p>So that our question is much like this, Whether +all the grammar schools in England as under one +king may be called one national school? <i>Answ.</i> +Not without unfitness, and inconveniences; but rather +than breed any quarrel, they may call them so that +please: but, 1. They must confess that a particular +school is the <i>famosius significatum</i>. 2. That the king +is king of schools, but not a schoolmaster, nor a constitutive +part of a school. 3. That if you will needs +denominate them from the regent part, as one, you +must call them all one royal school, if you will leave +the well-known sense of words for such uncouth +phrases. But give us leave to call the body which +is essentiated by a king, by the name of a kingdom +only, though it have in it many schools, academies, +colleges, cities, churches, which they that please +may call all one royal school, academy, college, city, +and church, if they love confusion.</p> + +<p>4. Christianity giveth men right to communion in +particular churches, when they also make known +<span class="pagenum"><a name="Page_671" id="Page_671">{671}</a></span> +their christianity to the bishops of those churches, and +are received (as stated or transient) members by +mutual consent; but not otherwise; nor doth mere +regal government give any subject right to church +communion, except by a church you mean a kingdom.</p> + +<p><i>Object.</i> A particular church then I would describe +thus, It is a society of men joined together in the +visible profession of the true faith, having a right +to, and enjoying among them, the ordinances of the +gospel.</p> + +<p><i>Answ.</i> 1. When you tell us by your description +what you will mean by a particular church, we may +understand your denomination; but yet while it is +unusual, you must not expect that other men so use +the word. Had you called your description a definition, +I would have asked you, 1. Whether by a society, +you mean not strictly a political society constituted +by a <i>pars gubernans, et gubernata</i>? If not, it +is no church save equivocally. If so, should not the +<i>pars regens</i> which is constitutive have been put in? +If private men join together, &c. it makes but a +community. 2. A right to gospel ordinances is supposed, +but need not be in the definition. 3. The enjoying +of them, is not essential to a church. The +relation may continue, when the enjoyment is a long +time hindered. 4. Among them is a very ambiguous +word; is it among them in the same place; or in +the same country or kingdom; or in the same world? +If you difference and define them not, by relation to +the same bishops or pastors, and by intended personal +holy communion, your description confoundeth the +universal church, as well as the national, with a +particular church; for the whole christian world, is +a society of men joining together in the visible profession +of the true faith, having a right to, and enjoying +among them, the ordinances of the gospel.</p> + +<p><i>Object.</i> A nation joining in the profession of christianity +is a true church of God; whence it evidently +followeth, that there must be a form of ecclesiastical +government over a nation as a church, as well as of +civil government over it, as a society governed by +the same laws.—For every society must have its +government belonging to it as such a society; and +the same reason that makes government necessary in +any particular congregation, will make it necessary +for all the particular congregations, joining together +in one visible society, as a particular national church, +for the unity and peace of that church ought much +more to be looked after than any one particular congregation, +&c.</p> + +<p><i>Answ.</i> 1. From one absurdity many follow: our +controversy before was but of the name: if an accidental +royal or civil head may equivocally denominate +an ecclesiastical society, and we grant you the +use of an equivocal name, (or rather the abuse,) you +will grow too hard upon us, if thence you will gather +a necessity of a real ecclesiastical policy, besides the +civil. Names abused infer not the things signified +by an univocal term.</p> + +<p>2. You must first prove the form of government, +and thence infer the denomination, and not, contrarily, +first beg the name, and then infer the government.</p> + +<p>3. If yet by a form of ecclesiastical government, +you meant nothing but the king's extrinsic government, +which you may as well call also a form of +school government, of college government, &c. we +would grant you all. But if I can understand you, +you now speak of ecclesiastical government as distinct +from that. And then,</p> + +<p>4. You are now grown up from a may be, to a +must be, and necessity; and a greater necessity of +one national ecclesiastical government, than of a +particular church government; which being undeniably +of Christ's institution, (by the Holy Ghost in +the apostles,) you do not make all forms to be indifferent, +or deny this to be <i>jure divino</i>. What! necessary +and more necessary than that which is <i>jure divino</i>, +and yet indifferent and not <i>jure divino</i>? If you +say, It is necessary only on supposition that there +be a national church: I answer, But your reasons +evidently infer that it is also necessary that there be +such a national church where it may be had; though +you deny the necessity of monarchical government +by one high priest in it. But I know you call not +this a form of government, unless as determinately +managed by one, many or most. But why a national +spiritual policy as distinct from congregational, may +not be called a form of government, as well as one +man is distinct from two, over the same people, I see +not: but this is at your liberty. But your necessity +of such a national regimen is a matter of greater +moment.</p> + +<p>In these three senses I confess a national church. +1. As all the christians in a nation are under one +civil church governor. 2. As they are consociated +for concord, and meet in synods or hold correspondences. +3. As they are all a part of the universal +church, cohabiting in one nation. But all +these are equivocal uses of the word church; the +denomination being taken in the first from an accident; +in the second the name of a policy being given +to a community agreeing for concord; in the third +the name of the whole is given to a small integral +part.</p> + +<p>But the necessity of any other church, headed by +your ecclesiastical, national governor, personal or +collective, monarchical, aristocratical, or democratical, +I utterly deny, and find not a word of proof +which I think I have any need to furnish the reader +with an answer to.</p> + +<p>5. And your judgment in this is downright against +the constitution, canons, and judgment of the national +church of England; for that they use the word in +the senses allowed by me, and not in yours, is proved, +(1.) From the visible constitution, in which there is +(besides the king) no distinct ecclesiastical head. +For the archbishop of Canterbury is not the proper +governor of the archbishop of York and his province.</p> + +<p>(2.) From the canons. Can. cxxxix. "A national +synod is the church representative; whosoever shall +affirm that the sacred synod of this nation, in the +name of Christ and by the king's authority assembled, +is not the true church of England by representation, +let him be excommunicated," &c. So that +the synod is but the representative church; and +therefore not the political head of the church: +whether it be the laity, or the whole clergy, or both, +which they represent, representation of those that are +no national head, maketh them not a national head.</p> + +<p>(3.) From the ordinary judgment of episcopal divines, +(maintained by Bishop Bilson and many +others at large, against the papists,) that all bishops +<i>jure divino</i> are equal and independent, further than +human laws, or agreements, or difference of gifts +may difference them, or as they are bound to consociation +for concord.</p> + +<p>6. How shall I deny not only the lawfulness, but +the necessity of such a papacy as really was in the +Roman empire, on your grounds? I have proved +against W. Johnson that the pope was then actually +but the head of the imperial churches, and not of +all the world. And if there must be one national +ecclesiastical head under one king, why not one also +in one empire? Or whether it be one monarch, or +a collective person, it is still one political person +which is now in question. (Either a ruling pope, +or a ruling aristocracy or democracy, which is not +the great matter in controversy.)</p> + +<p><span class="pagenum"><a name="Page_672" id="Page_672">{672}</a></span> +7. And why will not the same argument carry it +also, for one universal visible head of all the +churches in the world? at least as lawful? at least +as far as human capacity and converse will allow? +And who shall choose this universal head? And +who can lay so fair a claim to it as the pope? And +if the form be indifferent, why may not the churches, +by consent at least, set up one man as well as many? +Whether you carry it to an imperial church, or a +papal, to a patriarchal, or provincial, or national, till +you have proved it to be of divine institution, (and +particular churches to be unnecessary, alterable, and +of human institution,) I shall never grant you that it +is to be preferred before that which is unquestionably +of God. For though I easily grant that all the +churches of a nation, empire, or the world, are to be +more esteemed and carefully preserved, than one +bishop's or pastor's particular church; yet I will not +grant you that your human policy is more necessary +to the safety of all these churches than the divine. +For the safety of these churches may be better preserved +by God's three great means, (1. The polity +of particular churches with the conduct of their present +faithful bishops or pastors. 2. The loving consociation +of neighbour churches for concord. 3. The +protection and countenance of magistrates,) without +any new church form, (or national, or imperial, or +universal pastor,) than with it.</p> + +<p>Nay, when that sort of usurpation hath been the +very engine of dividing, corrupting, and undoing the +christian churches above a thousand years, we are +not easily persuaded now, that it is yet either necessary +or desirable.</p> + +<p>8. But the best and easiest way to discern how +far the making new churches or church offices is +lawful or unlawful, is by trying it by the quality of +their office work. For it is the work which giveth +us the description of the office; and the office of the +ruling part, which giveth us the definition of the +church, which that office constituteth.</p> + +<p>The work which the new human officer is to do, +is either, 1. The same which God hath already appointed +bishops or pastors to do, or at least the unfixed +ministers in the universal church. 2. Or it is +such as he hath appointed magistrates to do. 3. Or +it is such as belongeth to private and laymen. 4. Or +it is somewhat different from all these.</p> + +<p>1. If it be of the first sort, it is a contradiction. +For men that are by office appointed to do the same +work which ministers are already appointed to do, +are not a new office, but ministers indeed, such as +Christ hath instituted: for the office is nothing but +an obligation and authority to do the work.</p> + +<p>2. If it be the same work which belongeth to the +magistrate, then it is no new office, for they are +magistrates.</p> + +<p>3. If it be that which belongeth to private men, +by God's appointment, they cannot disoblige themselves +by transferring it to a new officer.</p> + +<p>4. If it be none of all these, what is it? I doubt +it may prove some needless or rather sinful work, +which God committed to none of these three sorts, +and therefore unfit to make a church office of. Unless +it be such as I before described and granted. +(1.) I confess that the magistrate may make new +inferior officers, to do his own part (as church +justices, churchwardens, &c.) (2.) I grant that the +people may make an office for the better doing of +some parts of their own work: they may make collectors, +door-keepers, artists by office, to keep the +clock, and bells, and church buildings, &c. if the +magistrates leave it to them.</p> + +<p>(3.) I grant that the bishops or pastors may do +some circumstances of their work by human officers; +as to facilitate their concord in synods, by choosing +one to preside, to choose time and place, to send +messengers to take votes, to moderate disputes, to +record agreements, &c. as aforesaid; and these +circumstantials are the things that officers may be +made for.</p> + +<p>But the very modes and circumstances which are +part of the work to which every bishop or pastor is +obliged, he cannot commit to another; as to choose +his text, subject, method, words, &c. These are +parts of his own work; though concord in these is +the work of many.</p> + +<p>Now what is the work besides all these that we +must have new churches and offices made for? Is it +to govern all these bishops and churches? How? +By the word or by the sword? If by the sword, the +magistrate is to do it; if by the word, (or spiritual +authority,) either God hath made such an office as +archbishops or general bishops over many, or he +hath not: if he have, we need no new human office +for it, God having provided for it already; if not, but +God hath left all bishops independent, and to learn +of one another, as equal in office, and unequal only +in gifts, then either such an office is fit and necessary, +or not. If it be, you accuse God of omission +in not appointing a bishop over bishops as well as a +bishop of the lowest order. If not, then by what +reason or power will you make new needless officers +in the church? when Cyprian and his Carthage +council so vehemently disclaimed being <i>Episcopi +Episcoporum</i>?</p> + +<p>19. I would fain know whether those new-made +churches of human and not of divine fabrication, +(whether universal, (or papal,) patriarchal, provincial, +&c.) were made by former churches, or by no +churches. If by no churches, then either by other +societies or by single persons: if by other societies, +by what power do they make new churches to +Christ, who are themselves no churches? If by +single persons, either they are before church members, +or not; if not, how can those make new +churches that be not so much as members of churches, +without a commission from Christ? But if either +former churches or their members made these new +churches, then, (1.) It followeth that there were +another sort of churches before these new or human +churches. And if so, either those other that made +these were themselves made of God or not. And so +the question will run up till you bring it either to +some church of God's making which made these +other, or some person commissioned to do it. If you +say the first, then he that will confess that there is +a species of churches of Christ's institution, and a +species not of his institution, must prefer the former, +and must well prove the power of making the latter. +And so they must do, if they say that it was done by +particular persons that were no particular church +members. For if Christ commissioned them to settle +any one species of churches, those are to be esteemed +settled by Christ. (2.) But if you say that Christ +left them to vary the species of churches as they +saw cause, and so on to the end of the world, 1. You +must well prove it. 2. It is before disproved (unless +you take the word church equivocally).</p> + +<p>20. Lastly, all christians are satisfied of Christ's +authority; and therefore in that they can agree: +but so they are not of any human church maker's +authority; and therefore in that there will never be +an agreement: therefore such new churches, and +ecclesiastical governments, will be but (as they ever +have been) the engines of division and ruin in the +churches; and the species of God's making, with +the mutability of mutable adjuncts and circumstances, +will best preserve the church's peace.</p> + +<p><span class="pagenum"><a name="Page_673" id="Page_673">{673}</a></span> +But if the true nature of pastoral or ecclesiastical +government were well understood, it would put an +end to all these controversies. Which may be mostly +gathered from what is said before. To which I will +add this little following.</p> + +<p>Quest. <i>Wherein consisteth the true nature of pastoral church +government?</i></p> + +<p><i>Answ.</i> 1. Not in any use of the sword, or corporal +force.</p> + +<p>2. Not in a power to contradict God's word.</p> + +<p>3. Not in a power co-ordinate with Christ's, to do +his proper work, or that which hath the same +grounds, reasons, and nature.</p> + +<p>4. Not in an unquestionable empire, to command +things which none must presume to examine, or +judge of by a discerning judgment, whether they be +forbidden by God or not.</p> + +<p>5. Not now in making a new word of God, or new +articles of faith, or new universal laws, for the whole +church.</p> + +<p>6. Not in any thing which derogates from the +true power of magistrates, or parents, or masters.</p> + +<p>But, 1. It is a ministerial power, of a messenger +or servant, who hath a commission to deliver his +master's commands and exhortations.<span +class="fnanchor"><a name="Ref_310" id="Ref_310" href="#Foot_310">[310]</a></span></p> + +<p>2. As it is over the laity or flocks, it is a power in +the sacred assemblies to teach the people by office, +and to be their priests or guides in holy worship;<span +class="fnanchor"><a name="Ref_311" id="Ref_311" href="#Foot_311">[311]</a></span> +and to rule the worship actions for the time, length, +method, and orderly performance of them.<span +class="fnanchor"><a name="Ref_312" id="Ref_312" href="#Foot_312">[312]</a></span></p> + +<p>3. As to particular persons, it is the power of the +church keys, which is, 1. To judge who is meet to +be by baptism taken into the church. 2. To reprove, +exhort, and instruct those that by vice or ignorance, +in order to repentance, or knowledge, or confirmation, +do need the pastoral help.<span +class="fnanchor"><a name="Ref_313" id="Ref_313" href="#Foot_313">[313]</a></span> +3. To judge who is +to be forbidden church communion as impenitent; +or at least, with whom that church must be forbidden +to communicate. 4. To judge who is meet for +absolution as a penitent. 5. To deliver men personally +a sealed pardon from Christ in his two +sacraments. 6. To visit the sick, and comfort the +sad, and resolve the doubting, and help the poor. +This is the true church government, which is like a +philosopher's or schoolmaster's in his school among +volunteers, supposing them to have no power of the +rod or violence, but only to take in or put out of their +schools: and what need is there of a universal, +patriarchal, or national head, to do any of this work, +which is but the government of a personal teacher +and conductor; and which worketh only on the +conscience?</p> + +<p>4. But besides this there is a necessity of agreeing +in the right management of this work; which +needeth no new head, but only the consultations of +the several bishops or pastors, and the magistrate's +civil rule, or extrinsic episcopacy (as Constantine +called it).</p> + +<p>5. And besides this there is need to ordain pastors +and bishops in the church. And this is not done by +any force neither; but, 1. By judging what men +are fit; 2. By persuading the people to consent and +receive them; and, 3. By investing them by a delivery +of possession by the imposition of hands. Now +for all this, there needs no human species of bishops +or churches to be made.</p> + +<p>6. Besides this there is need of some oversight of +these pastors and ministers and fixed bishops when +they are made; and of some general care of pastors +and people, if they decline to heresies, errors, vices, +or lukewarmness: but for this, 1. When magistrates +have done their part; 2. And neighbour ministers +to one another; 3. And the consociated bishops to +the particular ones; 4. And unfixed ministers have +done their parts in the places where occasionally +they come; if moreover any general pastors or archbishops +are necessary, to rebuke, direct, and persuade +the bishops or their flocks, by messengers, +epistles, or in presence, no doubt but God hath appointed +such as the successors of the apostles, evangelists, +and other general ministers of those first +times. But if no such thing be appointed by Christ, +we may be sure it is not necessary nor best.</p> + +<p>If it were but considered that the ruling power in +the church is so inseparable from the teaching +power, that it is exercised by teaching and only by +God's word, (either generally or personally applied,) +and that upon none but those that willingly and by +consent receive it, it would quiet the world about +these matters. And oh that once magistrates would +take the sword wholly to themselves, and leave church +power to work only by its proper strength and virtue, +and then all things would fall into joint again; +though the Ithacians would be displeased.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_309" id="Foot_309" href="#Ref_309">[309]</a> +Which tempteth the Erastians to deny and pull down +both together, because they find one in the pastor's hands +which belongeth to the magistrate, and we do not teach them +to untwist and separate them.</p> + +<p class="nodent"><a name="Foot_310" id="Foot_310" href="#Ref_310">[310]</a> +1 Cor. iv. 1, 2.</p> + +<p class="nodent"><a name="Foot_311" id="Foot_311" href="#Ref_311">[311]</a> +1 Pet. v. 1-3; Matt, xxviii. 19, 20.</p> + +<p class="nodent"><a name="Foot_312" id="Foot_312" href="#Ref_312">[312]</a> +1 Thess. v. 12, 13.</p> + +<p class="nodent"><a name="Foot_313" id="Foot_313" href="#Ref_313">[313]</a> +2 Tim. iv. 1-3, 5.</p> + +</div> + +<h3>Quest. LVIII. <i>Whether any part of the proper pastoral or episcopal +power may be given or deputed to a layman, or to one of any other +office, or the proper work may be performed by such?</i></h3> + +<p><i>Answ.</i> 1. Such extrinsical, or circumstantial, or +accidental actions as are afore-mentioned may be +done by deputies or others (as calling the church together, +summoning offenders, recording actions, &c.)</p> + +<p>2. The proper episcopal or pastoral work or office +cannot be deputed, in whole or part, any other way +than by communication, which is, by ordination, or +making another to be of the same office. For if it +may be done by a layman, or one that is not of the +same order and office, then it is not to be called any +proper part of the pastoral or episcopal office: if a +layman may baptize, or administer the sacrament of +Christ's body and blood, or may ordain, or excommunicate, +(ecclesiastically,) or absolve, merely because +a bishop authorizeth or biddeth him, then, +1. What need Christ have made an office work of +it, and persons be devoted and consecrated to it?</p> + +<p>2. And why may not the people's election and +the king's commission serve to enable a layman to +do it? For if commanding only be proper to the +bishop or pastor, and executing be common to laymen, +it is certain that the king may command all +bishops and pastors to do their office work; and +therefore he may command a layman to do that +which a bishop may command him to do.</p> + +<p>3. And is it not a contradiction to say that a man +is a layman or of another order, who is authorized +by a bishop to do a bishop's work or office? when +as the office itself is nothing (as is oft said) but an +obligation and authority to do the work. If therefore +a bishop authorize and oblige any other man to +do the proper work of a bishop or pastor, (to ordain, +to baptize, to give the sacrament of the eucharist, +to excommunicate, to absolve, &c.) he thereby +maketh that man a bishop or a pastor, whatever he +call him.</p> + +<p><i>Object.</i> But doth not a bishop preach <i>per alios</i>, to +all his diocess? and give them the sacraments <i>per +alios</i>, &c.?</p> + +<p><i>Answ.</i> Let not the phrase be made the controversy +instead of the matter. Those other persons +are either ministers of Christ, or laymen. If laymen, +<span class="pagenum"><a name="Page_674" id="Page_674">{674}</a></span> +their actions are unlawful. If ministers, they +are commissioned officers of Christ themselves, and +it is the work of their own office which they do, and +it is they that shall have the reward or punishment. +But if preaching to all these churches, or giving to +all these persons in a thousand parishes the sacraments, +&c. were the bishops' or archbishops' work, +that is, which they are obliged to do, then they +would sin in not doing it. But if they are the +governors only of those that are obliged to do it, +and are not obliged to do it themselves, then governing +the doers of it is only their work; and therefore +it is but equivocally said that the work is theirs, +which others and not they are obliged to do; and +that they do their work <i>per alios</i>, when they do but +govern those others in doing their own work.</p> + +<p>Of this read the Lord Bacon's "Considerations," +and Grotius "de Imper. summ. Potest. circa Sacra," +who soundly resolve the case, against doing the pastoral +work <i>per alium</i>.</p> + +<h3>Quest. LIX. <i>May a layman preach or expound the Scriptures? Or what +of this is proper to the pastor's office?</i></h3> + +<p><i>Answ.</i> 1. No doubt but there is some preaching +or teaching and expounding which a layman may +use. So did Origen; so did Constantine; so may a +king, or judge on the bench; so may a parent to his +children, and a master to his family, and a schoolmaster +or tutor to his scholars.</p> + +<p>2. It is not any one method or sermon fashion +which is proper to a minister and forbidden to a +layman; that method which is most meet to the +matter and hearers, may be used by one as well as +by the other.</p> + +<p>3. It is not the mere publicness of the teaching, +which must tell us what is unlawful for a layman. +For writing and printing are the most public ways +of teaching; and these no man taketh to be forbidden +the laity. Scaliger, Casaubon, Grotius, Erasmus, +Constantine, King James, the Lord Bacon, and +abundance more laymen, have done the church great +service by their writings. And judges on the bench +speak oft theologically to many.</p> + +<p>But that which is proper to the ministers or pastors +of the church is, 1. To make a stated office of +it, and to be separated, set apart, devoted, or consecrated +and appropriated to this sacred work; and +not to do it occasionally only, or sometimes, or on +the by; but as their calling and the employment of +their lives.</p> + +<p>2. To do it as called and commissioned ministers +of Christ, who have a special nunciative and teaching +authority committed to them; and therefore are +in a special manner to be heard, according to their +special authority.</p> + +<p>3. To be the stated teachers of particular churches, +as their pastors and guides (though they may sometimes +permit a layman when there is cause to teach +them <i>pro tempore</i>). These three are proper to the +ministerial and pastoral office.</p> + +<p>But for the regulating of laymen's teaching, 1. +They must statedly keep in their families, or within +their proper bounds.</p> + +<p>2. They must not presume to go beyond their +abilities, especially in matters dark and difficult.</p> + +<p>3. They must not thrust themselves without a just +call and need into public or numerous meetings as +teachers, nor do that which savoureth of pride or ostentation, +or which tendeth to cherish those vices in +others.</p> + +<p>4. They must not live or preach, as from under +the government of the church pastors; but being +members of their flocks, must do all as under their +lawful oversight and guidance: much less must they +proudly and schismatically set up themselves against +their lawful pastors, and bring them into contempt +to get themselves reputation, and to draw away disciples +after them.<span +class="fnanchor"><a name="Ref_314" id="Ref_314" href="#Foot_314">[314]</a></span></p> + +<p>5. Times and places must be greatly distinguished. +In infidel or grossly ignorant countries, where through +the want of preachers there is a true necessity, men +may go much further than in countries where teachers +and knowledge do abound.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_314" id="Foot_314" href="#Ref_314">[314]</a> +Acts xx. 30; Heb. xiii. 7, 17, 24; 1 Thess. v. 12, 13; +1 Tim. v. 17.</p> + +</div> + +<h3>Quest. LX. <i>What is the true sense of the distinction of pastoral +power, in foro interiore et exteriore, rightly used?</i></h3> + +<p><i>Answ.</i> 1. Not as if the pastors had any power of +the sword or outward force, or of men's bodies or +estates immediately: for all the pastoral power is +immediately on the soul, and but secondarily on the +body, so far as the persuaded soul will move it. Reason +and love, and the authority of a messenger of +Christ, are all the power by which bishops or pastors +as such can work, <i>in foro interiore vel exteriore</i>; +they rule the body but by ruling the soul.</p> + +<p>2. But the true use of the distinction is only to +serve instead of the usual distinction of public and +personal obligation. It is one thing to satisfy a +man's private conscience about his own personal case +or matters; and another thing to oblige the whole +church, or a particular person, of his duty as a member +of the society to the rest. When the pastor absolveth +a penitent person, <i>in foro interiore</i>, that is, in +his own conscience, he delivereth him a discharge +in the name of Christ on condition he be truly +penitent; else not. But <i>in foro exteriore</i> he actually +and absolutely restoreth him to his visible state of +church communion. The rest of the members perhaps +may justly think this man unlike to prove a +true penitent; and then <i>in foro interiore</i> they are not +bound to believe him certainly penitent or pardoned +by God; but <i>in foro exteriore</i> that he is restored to +church communion, and that for order's sake they are +bound to hold communion with him, they are bound +(internally) to believe. So that it comes near the +sense of the distinction of the secret judgment (of +God and conscience) and church judgment.</p> + +<h3>Quest. LXI. <i>In what sense is it true that some say, that the +magistrate only hath the external government of the church, and the +pastors the internal?</i></h3> + +<p><i>Answ.</i> 1. Not as external and internal are opposed +in the nature of the action. For the voice of the +pastor in preaching is external, as well as the king's.</p> + +<p>2. Not as they are opposed in the manner of reception. +For the ears of the auditors are external +recipients from the preacher as well as from the +king.</p> + +<p>3. Not as distinguishing the parts that are to obey, +the duties commanded, and the sins forbidden, as if +the king ruled the body only and the pastor the soul. +For the soul is bound to obey the king, or else the +body could not be bound to obey him; unless by +cords. And the body must obey the preacher as +well as the soul. Murder, drunkenness, swearing, +lying, and such other external vices, are under the +pastor's power to forbid in Christ's name, as well as +the king's.</p> + +<p>4. Not as if all the external parts or actions of religion +were exempted from the pastor's power. For +preaching, praying, reading, sacraments, church +<span class="pagenum"><a name="Page_675" id="Page_675">{675}</a></span> +assemblies, are external parts of religion, and under +the pastor's care.</p> + +<p>But in two respects the external power is only the +king's or civil magistrate's. 1. As it is denominated +from the sword, or mulcts, or corporal penalties, +which is the external means of execution; though +in this respect the distinction were far more intelligibly +expressed by, The government by the sword, +and by the sacred word.<span +class="fnanchor"><a name="Ref_315" id="Ref_315" href="#Foot_315">[315]</a></span></p> + +<p>2. But the principal sense of their distinction is +the same with Constantine's, who distinguished of a +bishop without and within; or of our common distinction +of intrinsic and extrinsic government. And +though internal and external have the same signification, +use maketh intrinsic and extrinsic more intelligible. +And by internal is meant that power +which intrinsically belongeth to the pastor's office +as instituted by Christ; and so is intrinsical to the +pastorship and the church (as preaching, praying, +sacraments, the keys of admission and exclusion, +ordination, &c.). And by external is meant, that +which is extrinsical to the pastorship and the church; +which princes have sometimes granted them, but +Christ hath made no part of their office. In this +sense the assertion is good, and clear, and necessary; +that the disposal of all things <i>circa sacra</i>, all accidents +and circumstances whatsoever, which by +Christ's institution are not intrinsical to the pastorship +and church, but extrinsical, do belong to the +power of kings and magistrates.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_315" id="Foot_315" href="#Ref_315">[315]</a> +As Bishop Bilson of Obed. useth still to distinguish them; +with many others. See B. Carlton of Jurisdiction.</p> + +</div> + +<h3>Quest. LXII. <i>Is the trial, judgment, or consent of the laity +necessary to the admittance of a member into the universal or +particular church?</i></h3> + +<p><i>Answ.</i> 1. It is the pastor's office to bear and exercise +the keys of Christ's church; therefore by office +he is to receive those that come in; and consequently +to be the trier and judge of their fitness.</p> + +<p>2. It belongeth to the same office which is to baptize, +to judge who is to be baptized; otherwise ministers +should not be rational judges of their own actions, +but the executioners of other men's judgment. +It is more the judging who is to be baptized, which +the minister's office consisteth in, than in the bare +doing of the outward act of baptizing.</p> + +<p>3. He that must be the ordinary judge in church +admissions, is supposed to have both ability and leisure +to make him fit; and authority and obligation +to do the work.</p> + +<p>4. The ordinary body of the laity have none of all +these four qualifications, much less all. 1. They are +not ordinarily able, so to examine a man's faith and +resolution with judgment and skill, as may neither +tend to the wrong of himself nor of the church; for +it is great skill that is required thereunto. 2. They +have not ordinarily leisure from their proper callings +and labours, to wait on such a work as it must be +waited on, especially in populous places. 3. They +are not therefore obliged to do that which they cannot +be supposed to have ability or leisure for. 4. +And where they have not the other three, they can +have no authority to do it.</p> + +<p>5. It is therefore as great a crime for the laity to +usurp the pastor's office in this matter, as in preaching, +baptizing, or other parts of it.</p> + +<p>6. And though pride often blind men (both people +and pastors) so as to make them overlook the burden +and look only at the authority and honour; yet is it +indeed an intolerable injury to the laity, if any +would lay such a burden on them which they +cannot bear, and consequently, would make them +responsible for the omissions or misdoing of it, to +Christ their Judge.</p> + +<p>7. There is not so much as any fair pretence for +the laity having power to judge who shall be received +into the universal church; for who of the +laity should have this power? Not all, nor the +major vote of the church; for who ever sought the +votes of all the christians in the world, before he +baptized a man? Not any one particular church or +persons above the rest; for they have no right to +show for it, more than the rest.</p> + +<p>8. It is not in the power of the laity to keep a +man out of their own particular church communion, +whom the pastor receiveth; because, as is said, it +is his office to judge and bear the keys.</p> + +<p>9. Therefore, if it be ill done, and an unworthy +person be admitted, the consciences of the people +need not accuse themselves of it, or be disturbed, +because it is none of their employment.</p> + +<p>10. Yet the liberty of the church or people, must +be distinguished from their governing power, and +their executing duty, from the power of judging. +And so, 1. The people are to be guided by the pastors +as volunteers, and not by violence: and therefore +it is the pastor's duty, in all doubtful cases, to +give the people all necessary satisfaction, by giving +them the reasons of his doings, that they may understandingly +and quietly obey and submit. 2. And +in case the people discern any notable appearance +of danger, by introducing heretics and grossly impious +men to corrupt the church, and by subverting +the order of Christ, they may go to their pastors to +desire satisfaction in the case. 3. And if by open +proof or notoriety it be certain, that by ignorance, +fraud, or negligence, the pastors thus corrupt the +church, the people may seek their due remedy from +other pastors and magistrates. 4. And they may +protest their own dissent from such proceedings. 5. +And in case of extremity, may cast off heretical, and +impious, and intolerable pastors, and commit their +souls to the conduct of fitter men; as the churches +did against the Arian bishops, and as Cyprian declareth +it his people's duty to do; as is aforesaid.<span +class="fnanchor"><a name="Ref_316" id="Ref_316" href="#Foot_316">[316]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_316" id="Foot_316" href="#Ref_316">[316]</a> +John xx. 21-23; xxi. 15-17; Matt. xxviii. 19, 20; +1 Cor. iv. 1, 21; Tim. v. 17; Heb. xiii. 7, 17; 1 Cor. v. +3-6, 11; 2 Thess. iii. 6, 10, 14; Tit. iii. 10; 2 John; +Mark xiii. 9, 23, 33; Mark iv. 24; Matt, vii. 15, 16; xvi. 6, +11, 12; Mark xii. 38; viii. 15; Phil. ii. 2, 3; Col. ii. 8; +1 Pet. iii. 17; Matt. xxiv. 4.</p> + +</div> + +<h3>Quest. LXIII. <i>What power have the people in church censures and +excommunication?</i></h3> + +<p><i>Answ.</i> This is here adjoined, because it requireth +but little more than the foregoing answer. 1. As it +is the pastor's office to judge who is to be received, +so also to judge who is to be excluded.</p> + +<p>2. But the execution of his sentence belongeth to +the people as well as to himself. It is they that either +hold communion with the person, or avoid him.<span +class="fnanchor"><a name="Ref_317" id="Ref_317" href="#Foot_317">[317]</a></span></p> + +<p>3. Therefore though ordinarily they must acquiesce +in the pastor's judgment, yet if he grossly offend +against the law of God, and would bring them, e. g. +to communion with heretics and openly impious, and +excommunicate the orthodox and godly, they may +seek their remedy as before.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_317" id="Foot_317" href="#Ref_317">[317]</a> +1 Cor. v. 3, 6, 11; 2 John; Tit. iii. 10.</p> + +</div> + +<h3>Quest. LXIV. <i>What is the people's remedy in case of the pastor's +mal-administration?</i></h3> + +<p><i>Answ.</i> This also is here annexed for despatch, as +being almost sufficiently answered already.</p> + +<p><span class="pagenum"><a name="Page_676" id="Page_676">{676}</a></span> +It must be supposed that all church disorders +and mal-administrations cannot be expected to be +remedied; but many while we are sinners and imperfect +must be borne.</p> + +<p>1. The first remedy is to speak submissively to +the pastor of his faults, and to say to Archippus, +"Take heed to the ministry which thou hast received."<span +class="fnanchor"><a name="Ref_318" id="Ref_318" href="#Foot_318">[318]</a></span> +And if he hear not more privately, for +the people more openly to warn and entreat him; +not as his governors, but as christians that have +reason to regard Christ's interest and their own, and +have charity to desire his reformation.</p> + +<p>2. The next remedy is, to consult with the +neighbour pastors of other churches, that they may +admonish him; not as his governors, but as neighbour +pastors.<span +class="fnanchor"><a name="Ref_319" id="Ref_319" href="#Foot_319">[319]</a></span></p> + +<p>3. The next remedy is to seek redress from those +governors that have the power to correct or cast out +the intolerable.</p> + +<p>4. The last remedy is that of Cyprian, to desert +such intolerable pastors.</p> + +<p>But in all this, the people must be sure that they +proceed not proudly, ignorantly, erroneously, passionately, +factiously, disorderly, or rashly.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_318" id="Foot_318" href="#Ref_318">[318]</a> +Col. iv. 17.</p> + +<p class="nodent"><a name="Foot_319" id="Foot_319" href="#Ref_319">[319]</a> +Acts xv.</p> + +</div> + +<h3>Quest. LXV. <i>May one be a pastor or a member of a particular church, +who liveth so far from it, as to be uncapable of personal communion +with them?</i></h3> + +<p><i>Answ.</i> The name is taken from the relation; and +the relation is founded in capacity, right, and obligation +to actual communion, duties, and privileges: 1. +He that is so statedly distant is uncapable statedly +of communion, and therefore uncapable of the relation +and name.</p> + +<p>2. He that is but for a time accidentally so distant, +is but for that time uncapable of communion with +them; and therefore retaineth capacity, right, and +obligation statedly for the future, but not for the +present exercise. Therefore he retaineth the relation +and name, in respect to his future intended exercise; +but not in so plenary a sense, as he that is +capable of present communion.</p> + +<p>3. It is not the length or shortness of the time of +absence that wholly cutteth off or continueth the +relation and name, but the probability or improbability +of a seasonable accession. For if a man be removed +but a day, with a purpose to return no more, +his relation ceaseth. And if a man be long purposing +and probably like to return, and by sickness or +otherwise be hindered, it doth not wholly end his +relation.</p> + +<p>4. If the delay be so long as either maketh the +return improbable, or as necessitated the church to +have another statedly in the pastor's place, where +they can have but one, and so the people by taking +another, consent (though with grief) to quit their +relation and title to the former, there the relation is +at an end.</p> + +<p>5. It is a delusory formality of some, that call +themselves members of a separated (or other) church, +from which they most ordinarily and statedly live +at an utter distance, and yet take themselves to be +no members of the church where they live, and +usually join with: and all because they covenanted +with one and not with the other.</p> + +<h3>Quest. LXVI. <i>If a man be injuriously suspended or excommunicated by +the pastor or people, which way shall he have remedy?</i></h3> + +<p><i>Ans.</i> As is aforesaid in case of mal-administration; +1. By admonishing the pastor or those that wrong +him. 2. By consulting neighbour pastors, that they +may admonish him. 3. By the help of rulers, where +such are, and the church's good forbids it not. 4. +In case of extremity, by removing to a church that +will not so injure you. And what needs there any +more, save patience?</p> + +<h3>Quest. LXVII. <i>Doth presence always make us guilty of the errors or +faults of the pastor in God's worship, or of the church? Or in what +cases are we guilty?</i></h3> + +<p><i>Answ.</i> 1. If it always made us guilty, no man +could join with any pastor or church in the world, +without being a wilful sinner. Because no man +worshippeth God without sin, in matter or manner, +omission or commission.</p> + +<p>2. If it never made us guilty, it would be lawful +to join with Mahometans and bread-worshippers, &c.</p> + +<p>3. Therefore the following decision of the question, +In what cases it is a duty or a sin to separate, doth +decide this case also. For when separation is +no duty, but a sin, there our presence in the worship +is no sin; but when separation is a duty, there our +presence is a sin.</p> + +<p>4. Especially in these two cases our presence is a +sin: 1. When the very assembly and worship is so +bad as God will not accept, but judgeth the substance +of it for a sin. 2. In case we ourselves be put upon +any sin in communion, or as a previous condition of +our communion (as to make some false profession, +or to declare our consent to other men's sin, or to +commit corporal, visible, reputative idolatry, or the +like). But the pastor and church shall answer for +their own faults, and not we, when we have cause to +be present, and make them not ours by any sinful +action of our own.</p> + +<h3>Quest. LXVIII. <i>Is it lawful to communicate in the sacrament with +wicked men?</i></h3> + +<p><i>Answ.</i> The answer may be gathered from what is +said before.</p> + +<p>1. If they be so wicked for number, and flagitiousness, +and notoriety, as that it is our duty to forsake +the church, then to communicate with them is a sin. +Therefore the after-resolution of the just causes of +separation must be perused. As if a church were +so far defiled with heresy, or open impiety, that it +were justified by the major vote, and bore down faith +and godliness, and the society were become uncapable +of the ends of church association and communion: +in this and other cases it must be deserted.</p> + +<p>2. If we do not perform our own duty to remove +unlawful communions, (whether it be by admonition +of the offender or pastor, or whatever is proved +really our duty,) the omission of that duty is our sin.</p> + +<p>3. But if we sin not by omitting our own duty, it +will be no sin of ours to communicate with the +church, where scandalous sinners or heretics are +permitted. The pastor's and delinquent's sins are +not ours.</p> + +<p>4. Yea, if we do not omit our own duty in order +to the remedy, that will justify us in denying communion +with the church while wicked men are there. +But it will rather aggravate our sin, to omit one duty +first, and thence fetch occasion to omit another.</p> + +<h3>Quest. LXIX. <i>Have all the members of the church right to the Lord's +table? And is suspension lawful?</i></h3> + +<p>Of this see the defence of the synod's propositions in New England. I +answer,</p> + +<p>1. You must distinguish between a fundamental +<span class="pagenum"><a name="Page_677" id="Page_677">{677}</a></span> +right of state, and an immediate right of present +possession; or if you will, between a right duly to +receive the sacrament, and a right to immediate reception +simply considered.</p> + +<p>2. You must distinguish between a questioned, +controverted right, and an unquestioned right; and +so you must conclude as followeth.</p> + +<p>(1.) Every church member (at least adult) as such, +hath the fundamental right of stated relation, or a +right duly to receive the sacrament; that is, to receive +it understandingly and seriously at those seasons +when by the pastors it is administered.</p> + +<p>(2.) But if upon faults or accusations, this right +be duly questioned in the church, it is become a controverted +right; and the possession or admission +may, by the bishops or pastors of the church, be suspended, +if they see cause, while it is under trial, till +a just decision.</p> + +<p>3. Though infants are true members, yet the want +of natural capacity duly to receive maketh it unlawful +to give them the sacrament, because it is to be +given only to receivers, and receiving is more than +eating and drinking; it is consenting to the covenant, +which is the real receiving in a moral sense, or +at least consent professed. So that they want not a +state of right, as to their relation, but a natural +capacity to receive.</p> + +<p>4. Persons at age who want not the right of a +stated relation, may have such actual natural and +moral indispositions, as may also make them for that +time unmeet to receive. As sickness, infection, a +journey, persecution, scattering the church, a prison. +And (morally) 1. Want of necessary knowledge of +the nature of the sacrament (which by the negligence +of pastors or parents may be the case of some +that are but newly past their childhood). 2. Some +heinous sin, of which the sinner hath not so far repented, +as to be yet ready to receive a sealed pardon, +or which is so scandalous in the church, as that +in public respects the person is yet unfit for its privileges. +3. Such sins or accusations of sin, as make +the person's church title justly controverted, and his +communion suspended, till the case be decided. 4. +Such fears of unworthy receiving, as were like to +hurt and distract the person, if he should receive till +he were better satisfied. These make a man uncapable +of present reception, and so are a bar to his plenary +right: they have still right to receive in a due +manner; but being yet uncapable of that due receiving, +they have not a plenary right to the thing.</p> + +<p>5. The same may be said of other parts of our +duty and privileges. A man may have a relative, +habitual, or stated right to praise God, and give him +thanks for his justification, sanctification, and adoption, +and to godly conference, to exercises of humiliation, +&c. who yet for want of present actual preparation, +may be uncapable, and so want a plenary +right.</p> + +<p>6. The understanding of the double preparation +necessary, doth most clearly help us to understand +this case. A man that is in an unregenerate state, +must be visibly cured of that state, (of utter ignorance, +unbelief, ungodliness,) before he can be a +member of the church, and lay a claim to its privileges. +But when that is done, besides this general +preparation, a particular preparation also to each duty +is necessary to the right doing of it. A man must +understand what he goeth about, and must consider +of it, and come with some suitable affections. A +man may have right to go a journey, that wants a +horse; or may have a horse that is not saddled: he +that hath clothes must put them on, before he is fit +to come into company: he that hath right to write, +may want a pen, or have a bad one: having of gracious +habits, may need the addition of bringing +them into such acts as are suitable to the work in +hand.</p> + +<h3>Quest. LXX. <i>Is there any such thing in the church, as a rank or +classis, or species of church members at age, who are not to be +admitted to the Lord's table, but only to hearing the word and prayer, +between infant members, and adult confirmed ones?</i></h3> + +<p><i>Answ.</i> Some have excogitated such a classis, or +species, or order, for convenience, as a prudent, necessary +thing; because to admit all to the Lord's +table they think dangerous on one side; and to cast +all that are unfit for it out of the church, they think +dangerous on the other side, and that which the +people would not bear. Therefore to preserve the +reverence of the sacrament, and to preserve their own +and the church's peace, they have contrived this +middle way or rank. And indeed the controversy +seemeth to be more about the title (whether it may +be called a middle order of mere learners and worshippers) +than about the matter. I have occasionally +written more of it than I can here stay to recite; +and the accurate handling of it requireth more words +than I will here use. This breviate therefore shall +be all.</p> + +<p>1. It is certain that such catechumens as are in +mere preparation to faith, repentance, and baptism, +are no church members or christians at all; and so +in none of these ranks.</p> + +<p>2. Baptism is the only ordinary regular door of +entrance into the visible church; and no man (unless +in extraordinary cases) is to be taken for a +church member or visible christian till baptized.</p> + +<p>Two objections are brought against this. 1. The +infants of christians are church members as such, +before baptism, and so are believers. They are +baptized because members, and not members by +baptism.</p> + +<div class="sidenote">What makes a visible member?</div> + +<p><i>Answ.</i> This case hath no difficulty. +1. A believer as such, is a member +of Christ and the church invisible, +but not of the visible church, till he be an orderly +professor of that belief. And this profession is not +left to every man's will how it shall be made, but +Christ hath prescribed and instituted a certain way +and manner of profession, which shall be the only +ordinary symbol or badge, by which the church +shall know visible members; and that is baptism. +Indeed when baptism cannot be had, an open profession +without it may serve; for sacraments are made +for man, and not man for sacraments. But when it +may be had, it is Christ's appointed symbol, <i>tessera</i>, +and church door. And till a person be baptized, he +is but irregularly and initially a professor; as an +embryo in the womb is a man; or as a covenant before +the writing, sealing, and delivering is initially a +covenant; or as persons privately contracted without +solemn matrimony are married; or as a man is a +minister upon election and trial before ordination: +he hath only, in all these cases, the beginning of a +title, which is not complete; nor at all sufficient <i>in +foro ecclesiæ</i>, to make a man visibly and legally a +married man, a minister, and so here a christian. +For Christ hath chosen his own visible badge, by +which his church members must be known.</p> + +<p>2. And the same is to be said of the infant title of +the children of believers; they have but an initial +right before baptism, and not the badge of visible +christians. For there are three distinct gradations +to make up their visible Christianity. 1. Because +they are their own, (and as it were parts of themselves,) +therefore believers have power and obligation +<span class="pagenum"><a name="Page_678" id="Page_678">{678}</a></span> +to dedicate their children in covenant with God. +2. Because every believer is himself dedicated to +God, with all that is his own, (according to his capacity,) +therefore a believer's child is supposed to be +virtually (not actually) dedicated to God in his own +dedication or covenant, as soon as his child hath a +being. 3. Being thus virtually and implicitly first +dedicated, he is after actually and regularly dedicated +in baptism, and sacramentally receiveth the badge of +the church; and this maketh him a visible member +or christian, to which the two first were but introductory, +as conception is to human nativity.</p> + +<p><i>Object.</i> But the seed of believers as such are in the +covenant; and therefore church members.</p> + +<p><i>Answ.</i> The word covenant here is ambiguous; +either it signifieth God's law of grace, or prescribed +terms for salvation, with his immediate offer of the +benefits to accepters, called the single covenant of +God; or it signifieth this with man's consent, called +the mutual covenant, where both parties covenant. +In the former sense, the covenant only offereth +church membership, but maketh no man a church +member, till consent. It is but God's conditional +promise, "If thou believe thou shalt be saved," &c. +If thou give up thyself and children to me, I will be +your God, and you shall be my people. But it is +only the mutual covenant that maketh a christian or +church member.</p> + +<p><i>Object.</i> The promise is to us and our children as +ours.</p> + +<p><i>Answ.</i> That is, that you and your children dedicated +to God, shall be received into covenant; but +not otherwise. Believing is not only bare assenting, +but consenting to the covenant, and delivering up +yourselves to Christ; and if you do not consent that +your child shall be in the covenant, and deliver him +to God also, you cannot expect acceptance of him, +against your wills; nor indeed are you to be taken +for true believers yourselves, if you dedicate not +yourselves to him, and all that are in your power.</p> + +<p><i>Object.</i> This offer or conditional covenant belongeth +also to infidels.</p> + +<p><i>Answ.</i> The offer is to them, but they accept it not. +But every believer accepteth it for himself, and his, +or devoteth to God himself and his children when he +shall have them; and by that virtual dedication or +consent, his children are virtually in the mutual +covenant; and actually upon actual consent and +dedication.</p> + +<p><i>Object.</i> But it is profession, and not baptism, that +makes a visible member.</p> + +<p><i>Answ.</i> That is answered before: it is profession +by baptism; for baptism is that peculiar act of profession, +which God hath chosen to this use, when a +person is absolutely devoted, resigned, and engaged +to God in a solemn sacrament, this is our regular +initiating profession; and it is but an irregular +embryo of a profession, which goeth before baptism +ordinarily.</p> + +<p><i>Prop. 3.</i> The time of infant membership, in which +we stand in covenant by our parents' consent, cannot +be determined by duration, but by the insufficiency +of reason, through immaturity of age, (or continuing +idiots,) to choose for oneself.</p> + +<p><i>Prop. 4.</i> It is not necessary that the doctrine of the +Lord's supper be taught catechumens before baptism; +nor was it usual with the ancients so to do +(though it may very well be done.)</p> + +<p><i>Prop. 5.</i> It is needful that the nature of the Lord's +supper be taught all the baptized before they receive +it, (as was opened before,) else they must do they +know not what.</p> + +<p><i>Prop. 6.</i> Though the sacrament of the Lord's +supper seal not another, but the same covenant that +baptism sealeth; yet are there some further truths +therein expressed, and some more particular exercises +of faith in Christ's sacrifice, and coming, &c. +and of hope, and love, and gratitude, &c. requisite. +Therefore the same qualifications which will serve +for baptism, justification, and adoption, and salvation, +are not enough for the right use of church communion +in the Lord's supper, the one being the sacrament of +initiation and our new birth; the other of our confirmation, +exercise, and growth in grace.</p> + +<p>7. Whether persons be baptized in infancy or at +age, if they do not before understand these higher +mysteries, they must stay from the exercise of them +till they understand them; and so with most there +must be a space of time between their baptism and +fuller communion.</p> + +<p>8. But the same that we say of the Lord's supper +must be said of other parts of worship; singing +psalms, praise, thanksgivings, &c. men must learn +them, before they can practise them; and usually +these as eucharistical acts concur with the Lord's +supper.</p> + +<p>9. Whether you will call men in this state, church +members of a middle rank and order, between the +baptized and the communicants, is but a <i>lis de +nomine</i>, a verbal controversy. It is granted that such +a middle sort of men there are in the church.</p> + +<p>10. It is to be maintained that these are in a state +of salvation, even before they thus communicate. +And that they are not kept away for want of a stated +relation title, but of an immediate capacity, as is +aforesaid.</p> + +<p>11. There is no necessity, but upon such unfitness, +that there should be one day's time between baptism +and the sacrament of the Lord's supper: nor is it +desirable; for if the baptized understand those mysteries +the first day they may communicate in them.</p> + +<p>12. Therefore as men are prepared, some may +suddenly communicate, and some stay longer.</p> + +<p>13. When persons are at age, if pastors, parents, +and themselves be not grossly negligent, they may +and ought to learn these things in a very little time; +so that they need not be settled in a lower learning +state for any considerable time, unless their own +negligence be the cause.</p> + +<p>14. And in order to their learning, they have +right to be spectators and auditors at the eucharist, +and not to be driven away with the catechumens, as +if they had no right to be there. For it is a thing +best taught by the practice to beholders.</p> + +<p>15. But if any shall by scandal or gross neglect +of piety, and not only by ignorance, give cause of +questioning their title, and suspending their possession +of those sacred privileges, these are to be +reckoned in another rank, even among those whose +title to church membership itself becometh controverted, +and must undergo a trial in the church.</p> + +<p>And this much I think may serve to resolve this +considerable question.</p> + +<h3>Quest. LXXI. <i>Whether a form of prayer be lawful?</i></h3> + +<p><i>Answ.</i> I have said so much of this and some following +questions in many books already, that to avoid +repetition, I shall say very little here.</p> + +<p>The question must be out of question with all +christians:</p> + +<p>1. Because the Scripture itself hath many forms +of prayer; which therefore cannot be unlawful.</p> + +<p><i>Object.</i> They were lawful then, but not now.</p> + +<p><i>Answ.</i> He that saith so, must prove where God +hath since forbidden them. Which can never be.</p> + +<p><i>Object.</i> They may lawfully be read in Scripture +for instruction, but not used as prayers.</p> + +<p><span class="pagenum"><a name="Page_679" id="Page_679">{679}</a></span> +<i>Answ.</i> They were used as prayers then, and are +never since forbidden: yea, John and Christ did +teach their disciples to pray, and Christ thus prefaceth +his form, "When ye pray, say"——</p> + +<p>2. All things must be done to edification: but to +use a form of prayer is for the edification of many +persons, at least those that cannot otherwise do so +well; therefore those persons must use a form. +Full experience doth prove the minor, and nothing +but strangeness to men can contradict it.</p> + +<h3>Quest. LXXII. <i>Are forms of prayer or preaching in the church +lawful?</i></h3> + +<p><i>Answ.</i> Yes: most ministers study the methodical +form of their sermons before they preach them; and +many write the very words, or study them: and so +most sermons are a form. And sure it is as lawful +to think beforehand what to say in praying as in +preaching.<span +class="fnanchor"><a name="Ref_320" id="Ref_320" href="#Foot_320">[320]</a></span></p> + +<p>1. That which God hath not forbidden is lawful; +but God hath not forbidden ministers to study their +sermons or prayers, either for matter, method, or +words, and so to make them many ways a form.</p> + +<p>2. That which God prescribed is lawful (if he reverse +it not): but God prescribed public forms of +prayer; as the titles and matter of many of the +Psalms prove, which were daily used in the Jewish +synagogues.</p> + +<p><i>Object.</i> Psalms being to be sung, are more than +prayers.</p> + +<p><i>Answ.</i> They were prayers, though more. They +are called prayers, and for the matter many of them +were no more than prayers, but only for the measures +of words: nor was their singing like ours now, but +liker to our saying. And there are many other +prayers recorded in the Scripture.</p> + +<p>3. And all the churches of Christ at least these +thirteen or fourteen hundred years have taken public +forms for lawful; which is not to be gainsayed without +proof.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_320" id="Foot_320" href="#Ref_320">[320]</a> +God gave forms of preaching to Moses and the prophets: +see a large form of prayer for all true people, Deut. xxvi. 13-15. +And so elsewhere there are many.</p> + +</div> + +<h3>Quest. LXXIII. <i>Are public forms of man's devising or composing +lawful?</i></h3> + +<p><i>Answ.</i> Yes: 1. The ministers afore-mentioned +throughout the christian world, do devise and compose +the form of their own sermons and prayers: +and that maketh them not unlawful. 2. And whoever +speaketh <i>ex tempore</i>, his words are a form when +he speaketh them, though not a premeditated form. +3. And when Scripture so vehemently commandeth +us to search, meditate, study the Scriptures, and +take heed unto ourselves and unto doctrine, &c. +what a person is that who will condemn prayer or +preaching, only because we beforehand studied or +considered what to say! as if God abhorred diligence +and the use of reason. Men are not tied +(now) from thinking beforehand what to say to the +judge at the bar for estate or life, or what to say on +an embassage, or to a king, or any man that we +converse with. And where are we forbidden to forethink +what to say to God? Must the people take +heed how they hear, and look to their foot when +they go into the house of God? and must not we +take heed what we speak, and look to our words that +they be fit and decent?</p> + +<p><i>Object.</i> Forms are images of prayer and preaching, +forbidden in the second commandment?</p> + +<p><i>Answ.</i> Prove it, and add not to the word of God. +1. The Scripture and God's servants, even Christ +himself, had broken the second commandment, when +they used or prescribed forms. 2. Forms are no +more images than extemporate words are, as they +signify our minds. Are all the catechisms, printed +and written sermons and prayers, images or idols? +all forms that parents teach their children? O charge +not such untruths on God; and invent not falsehoods +of his word, while you cry down man's inventions.</p> + +<h3>Quest. LXXIV. <i>Is it lawful to impose forms on the congregation or +the people in public worship?</i></h3> + +<p>Yes, and more than lawful; it is the pastor's duty +so to do. For whether he forethink what to pray or +not, his prayer is to them a form of words; and they +are bound in all the lawful parts, to concur with him +in spirit or desire, and to say Amen. So that every +minister by office is daily to impose a form of prayer +on all the people in the congregation. Only some +men impose the same form many times over, or every +day, and others impose every day a new one.</p> + +<h3>Quest. LXXV. <i>Is it lawful to use forms composed by man, and imposed +not only on the people, but on the pastors of the churches?</i></h3> + +<p><i>Answ.</i> The question concerneth not the lawfulness +of imposing, but of using forms imposed. And, 1. It +is not lawful to use them merely on that account because +they are imposed or commanded, without some +greater reason of the unlawfulness. For else it +would be unlawful for any other to use imposed +forms; as for a scholar or child, if the master or +parent impose them, or for the congregation when +the pastor imposeth them, which is not true.</p> + +<p>2. The using of imposed forms may by other accidents +be sometimes good and sometimes evil, as the +accidents are that make it so.</p> + +<p>1. These accidents may make it evil: (1.) When +the form is bad for matter or manner, and we voluntarily +prefer it before that which is better, being +willing of the imposition. (2.) When we do it to +gratify our slothfulness, or to cover our wilful ignorance +and disability. (3.) When we voluntarily obey +and strengthen any unlawful, usurping pastors or +powers that impose it without authority, and so encourage +church tyranny. (4.) When we choose a +singular form, imposed by some singular pastor, and +avoid that which the rest of the churches agree in, +at a time when it may tend to division and offence. +(5.) When the weakness and offence of the congregation +is such, that they will not join with us in the +imposed form, and so by using it, we drive them +from all public worship or divide them.</p> + +<p>2. And in the following circumstances the using +of an imposed form is lawful and a duty: (1.) When +the minister is so weak that he cannot pray well +without one, nor compose so good a one himself. +(2.) Or when the errors or great weakness of the +generality of ministers is such, as that they usually +corrupt or spoil God's worship by their own manner +of praying, and no better are to be had; and thereupon +the wise and faithful pastors and magistrates +shall impose one sound and apt liturgy to avoid error +and division in such a distempered time; and the +ablest cannot be left at liberty without the relaxing +of the rest. (3.) When it is a means of the concord +of the churches, and no hinderance to our other prayers. +(4.) When our hearers will not join with us if +we use them not (for error and weakness must be +borne with on one side, as well as on the other). +(5.) When obedience to just authority requireth it, +<span class="pagenum"><a name="Page_680" id="Page_680">{680}</a></span> +and no command of Christ is crossed by it. (6.) +When the imposition is so severe that we must so +worship God publicly, or not at all; and so all God's +public worship will be shut out of that congregation, +country, or nation, unless we will use imposed prayers. +(7.) In a word, when the good consequences of +obedience, union, avoiding offence, liberty for God's +public worship and preaching the gospel, &c. are +greater than the bad consequences which are like to +follow the using of such forms: the preponderating +accidents must prevail. (8.) And if a man's own +judgment and conscience cannot be satisfied, to do +God's work comfortably and quietly any other way, +it may go far in the determination. And the common +good of many churches must still be preferred +before a less.</p> + +<h3>Quest. LXXVI. <i>Doth not the calling of a minister so consist in the +exercise of his own ministerial gifts, that he may not officiate +without them, nor make use of other men's gifts instead of them?</i></h3> + +<p><i>Answ.</i> 1. The office of the ministry is an obligation +and authority to do the ministerial work, by +those personal, competent abilities which God hath +given us.</p> + +<p>2. This obligation to use our own abilities, forbiddeth +us not to make use of the helps, gifts, and abilities +of others; either to promote our own abilities +and habits, or to further us in the act or the exercise +of them. For, 1. There is no such prohibition in +Scripture. 2. All men are insufficient for themselves; +and nature and Scripture require them to use the +best help they can get from others. 3. God's service +must be done in the best manner we can. But +many ministers cannot do it so well (<i>consideratis considerandis</i>) +without other men's help as with it.</p> + +<p>3. We may use other men's gifts to help us, 1. For +matter; 2. Method; 3. Words; and so for a threefold +form, of preaching or prayer.</p> + +<p>4. He that useth a Scripture form of matter, +method, or words, useth his own abilities no more, +than if he used a form out of another book. But it +is lawful to use a Scripture form; therefore it is lawful +so far to take in assistance in the use of our own +abilities.</p> + +<p>5. He that useth a form useth his own abilities +also (not only perhaps at other times, but) in the use +of it. He useth his understanding to discern the +true sense and aptitude of the words which he useth: +he useth his holy desires in putting up those prayers +to God; and his other graces, as he doth in other +prayers. He useth his utterance in the apt and decent +speaking of them.</p> + +<p>6. A minister is not always bound to use his own +gifts to the utmost that he can, and other men's as +little as he can. For, 1. There is no such command +from God. 2. All things must be done to the church's +edification: but sometimes the greater use of another +man's gifts, and the less use of his own, may be to +the church's greater edification.</p> + +<p>Instances of the lawful use of other men's gifts +are such as these.</p> + +<p>1. For matter, an abler minister may tell a young +man what subjects are fittest for him in preaching +and prayer; and what is the sense of the Scriptures +which he is to open; and what is the true solution +of several doubts and cases. A minister that is +young, raw, or ignorant, (yea, the best,) may be a +learner while he is a teacher: but he that is a learner +maketh use so far of the gifts of others. And indeed +all teachers in the world make use of the gifts +of others; for all teach what they learn from others.</p> + +<p>2. For method; it is lawful to learn that as well +as matter from another. Christ taught his disciples +a method of prayer; and other men may open that +method to us. All tutors teach their pupils method +as well as matter; for method is needful to the due +understanding and using of the matter. A method +of divinity, a method of preaching, and a method of +praying may be taught a preacher by word, and may +be written or printed for his use.</p> + +<p>3. For words, 1. There is no more prohibition in +God's word, against learning or using another man's +words, than his method or matter. Therefore it is +not unlawful. 2. A tutor or senior minister may +teach the Scripture words to a pupil or junior minister; +yea, and may set them together and compose +him a sermon or prayer out of Scripture in its words. +(For he that may use an ill-composed Scripture form +of his own gathering, may use a well-composed form +of another's). 3. All the books in our libraries are +forms of words; and it is lawful sure to use some of +all those words which we read; or else our books +would be a snare and limitation to our language. 4. +All preachers ordinarily use citations, testimonies, +&c. in other men's words. 5. All ministers use +psalms in the metre of other men's composing (and +usually imposing too). And there is no more prohibition +against using other men's words in a prayer, +than in a psalm. 6. Almost all ministers use other +men's gifts and form of words, in reading the Scriptures, +in their vulgar tongues: for God did not write +them by his apostles and prophets in English, French, +Dutch, &c. but in Hebrew, Chaldee, and Greek; +therefore the wording them in English, &c. is a human +form of words: and few ministers think they +are bound to translate all the Bible themselves, lest +they use other men's words or abilities. 7. If a +young minister that can pray but weakly, hear more +apt expressions and sentences in another minister's +prayers, than his own are, he may afterward make +use of those sentences and expressions. And if of +one sentence, why not of two or ten, when God hath +not forbidden it? So also in preaching. 8. It is +lawful to read another man's epistles or sermons in +the church, as the primitive churches did by Clement's +and some others. 9. An imposition may be so severe, +that we shall not use our own words, unless +we will use some of other men's. 10. All churches +almost in the world, have consented in the use of +creeds, confessions, and prayers, and psalms, in the +words of others.</p> + +<p>But yet, 1. No minister must on these pretences +stifle his own gifts, and grow negligent; 2. Nor consent +to church tyranny or papal usurpations; 3. Nor +do that which tendeth to eat out seriousness in the +worship of God, and turn all into dead imagery or +formality.</p> + +<h3>Quest. <i>Is it lawful to read a prayer in the church?</i></h3> + +<p><i>Answ.</i> 1. That which is not forbidden is lawful: +but to read a prayer is not forbidden (as such, though +by accident it may).</p> + +<p>2. The prayers in the Scripture psalms, were +usually read in the Jewish synagogues lawfully; for +they were written to that end, and were indeed the +Jewish liturgy. Therefore to read a prayer is not +unlawful.</p> + +<p>3. He that hath a weak memory may read his own +sermon notes; therefore he may read his prayers.</p> + +<p>4. I add as to this case and the former together; +that, 1. Christ did usually frequent the Jewish +synagogues.</p> + +<p>2. That in those synagogues there were forms of +prayer, and that ordinarily read, at least Scripture +forms: and if either the Jewish rabbins (cited by +<span class="pagenum"><a name="Page_681" id="Page_681">{681}</a></span> +Scaliger, Selden in Eutych. Alexandr. &c.,) or the +strongest probability may be credited, there were +also human forms. For who can imagine that those +Pharisees should have no human forms, (1.) Who +are so much accused of formality, and following traditions: +(2.) And used long and frequent prayers: +but if indeed they had no such forms, then long and +frequent extemporate prayers are not so great a sign +of the Spirit's gifts as is imagined, when such Pharisees +abounded in them. But there is little probability +but that they used both ways.</p> + +<p>3. That Christ did not separate from the synagogues +for such prayers' sake.</p> + +<p>4. Yea, that we never read that Christ meddled +in the controversy, it being then no controversy; nor +that he once reproved such forms, or reading them, +or ever called the Jews to repent of them.</p> + +<p>If you say, his general reproof of traditions was +enough: I answer, 1. Even traditions he reproved +not as such, but as set before, or against the commands +of God. 2. He named many of their particular +traditions and corruptions, Matt. xv. xxiii. &c. +and yet never named this. 3. His being usually +present at their assemblies, and so joining with them +in their worship, would be such an appearance of +his approbation, as would make it needful to express +his disallowance of it, if indeed he thought it sinful. +So that whoever impartially considereth all this, that +he joined with them, that he particularly reproved +other corruptions, and that he never said any thing +at all against forms or reading prayers, that is recorded, +will sure be moderate in his judgment of such +indifferent things, if he know what moderation is.</p> + +<h3>Quest. LXXVII. <i>Is it lawful to pray in the church without a +prescribed or premeditated form of words?</i></h3> + +<p><i>Answ.</i> There are so few sober and serious christians +that ever made a doubt of this, that I will not +bestow many words to prove it.</p> + +<p>1. That which is not forbidden is lawful. But +church prayer without a premeditated or prescribed +form of words is not forbidden (by God); therefore +(as to God's laws) it is not unlawful.</p> + +<p>2. To express holy desires understandingly, orderly, +seriously, and in apt expressions, is lawful praying. +But all this may be done without a set form of +words; therefore to pray without a set form of words +may be lawful.</p> + +<p>3. The consent of the universal church, and the +experience of godly men, are arguments so strong, +as are not to be made light of.</p> + +<p>4. To which Scripture instances may be added.</p> + +<h3>Quest. LXXVIII. <i>Whether are set forms of words, or free praying +without them, the better way? And what are the commodities and +incommodities of each way?</i></h3> + +<p><i>Answ.</i> I will first answer the latter question, because +the former dependeth on it.</p> + +<p>1. The commodities of a set form of words, and +the discommodities of free praying, are these following.</p> + +<p>1. In a time of dangerous heresy which hath infected +the pastors, a set form of prescribed words +tendeth to keep the church, and the consciences of +the joiners, from such infection, offence, and guilt.</p> + +<p>2. When ministers are so weak as to dishonour +God's worship by their unapt, and slovenly, and unsound +expressions, prescribed or set forms which +are well composed, are some preservative and cure. +When free praying leaveth the church under this +inconvenience.</p> + +<p>3. When ministers by faction, passion, or corrupt +interests, are apt to put these vices into their prayers, +to the injury of others, and of the cause and church +of God, free praying cherisheth this, or giveth it opportunity, +which set forms do restrain.</p> + +<p>4. Concordant set forms do serve for the exactest +concord in the churches, that all at once may speak +the same things.</p> + +<p>5. They are needful to some weak ministers that +cannot do so well without them.</p> + +<p>6. They somewhat prevent the laying of the reputation +of religious worship upon the minister's abilities: +when in free praying, the honour and comfort +varieth with the various degrees of pastoral abilities; +in one place it is excellently well done, in another +but dryly, and coldly, and meanly, in another erroneously, +unedifyingly, if not dishonourably, tending to +the contempt of holy things: whereas in the way of +set liturgies, though the ablest (at that time) doth no +better, yet the weakest doth (for words) as well, and +all alike.</p> + +<p>7. And, if proud, weak men have not the composing +and imposing of it, all know that words drawn +up by study, upon sober premeditation and consultation, +have a greater advantage, to be exact and apt, +than those that were never thought on till we are +speaking them.</p> + +<p>8. The very fear of doing amiss, disturbeth some unready +men, and maketh them do all the rest the worse.</p> + +<p>9. The auditors know beforehand, whether that +which they are to join in be sound or unsound, having +time to try it.</p> + +<p>10. And they can more readily put in their consent +to what is spoken, and make the prayer their +own, when they know beforehand what it is, than +they can do when they know not before they hear +it; it being hard to the duller sort of hearers, to +concur with an understanding and consent as quick +as the speaker's words are. Not but that this may +be done, but not without great difficulty in the duller +sort.</p> + +<p>11. And it tendeth to avoid the pride and self-deceit +of many, who think they are good christians, +and have the spirit of grace and supplication, because +by learning and use they can speak many hours in +variety of expressions in prayer; which is a dangerous +mistake.</p> + +<p>I. The commodities of free extemporate prayers, +and the discommodity of prescribed or set forms, are +these following.</p> + +<p>1. It becometh an advantage to some proud men +who think themselves wiser than all the rest, to obtrude +their compositions, that none may be thought +wise enough, or fit to speak to God, but in their +words; and so introduce church tyranny.</p> + +<p>2. It may become a hinderance to able, worthy +ministers that can do better.</p> + +<p>3. It may become a dividing snare to the churches, +that cannot all agree and consent in such human +impositions.</p> + +<p>4. It may become an advantage to heretics when +they can but get into power (as the Arians of old) to +corrupt all the churches and public worship; and thus +the papists have corrupted the churches by the mass.</p> + +<p>5. It may become an engine or occasion of persecution, +and silencing all those ministers that cannot +consent to such impositions.</p> + +<p>6. It may become a means of depraving the ministry, +and bringing them to a common idleness and +ignorance (if other things alike concur). For when +men perceive that no greater abilities are used and +required, they will commonly labour for and get no +greater, and so will be unable to pray without their +forms of words.</p> + +<p><span class="pagenum"><a name="Page_682" id="Page_682">{682}</a></span> +7. And by this means christian religion may decay +and grow into contempt; for though it be desirable +that its own worth should keep up its reputation +and success, yet it never hitherto was so kept +up without the assistance of God's eminent gifts and +graces in his ministers; but wherever there hath +been a learned, able, holy, zealous, diligent ministry, +religion usually hath flourished; and wherever there +hath been an ignorant, vicious, cold, idle, negligent, +and reproached ministry, religion usually hath died +and been reproached. And we have now no reason +to look for that which never was, and that God +should take a new course in the world.</p> + +<p>And the opinion of imposing forms of prayer, may +draw on the opinion of imposing forms of preaching +as much, and of restraining free preaching as much +as free praying, as we see in Muscovy. And then +when nothing but bare reading is required, nothing +more will be ordinarily sought; and so the ministry +will be the scorn of the people.</p> + +<p>9. And it will be a shameful and uncomfortable +failing, when a minister is not able on variety of +occasions, to vary his prayers accordingly; and when +he cannot go any further than his book or lesson; it +being as impossible to make prayers just fitted to +all occasions which will fall out, as to make sermons +fit for all, or, as they say, to make a coat for the +moon; and the people will contemn the ministers +when they perceive this great deficiency.</p> + +<p>10. And it is a great difficulty to many ministers +to learn and say a form without book; so that they +that can all day speak what they know, can scarce +recite a form of words one quarter of an hour, the +memory more depending upon the body and its temper, +than the exercise of the understanding doth. +He that is tied just to these words and no other, is +put upon double difficulties (like him that on height +must walk on a narrow plank, where the fear of falling +will make him fall); but he that may express +the just desires of his soul in what words occur that +are apt and decent, is like one that hath a field to +walk in: for my own part, it is easier to me to pray +or preach six hours in freedom, about things which +I understand, than to pray or preach the tenth part +of an hour in the fetters of a form of words which I +must not vary. And so the necessity of a book coming +in, doth bring down the reputation of the minister's +abilities in the people's eyes.</p> + +<p>11. But the grand incommodity, greater than all +the rest, is, that it usually occasioneth carelessness, +deadness, formality, and heartless lip-labour in our +prayers to God; whilst the free way of present +prayer tendeth to excite our cogitations to consider +what we say. And it is not only the multitude of +dead-hearted hypocrites in the church that are thus +tempted to persevere in their lip-labour and hypocrisy, +and to draw near to God with their lips when their +hearts are far from him, and are gratified in their +self-deceit, whilst parrot-like they speak the words +which they regard not, and their tongues do overgo +their hearts; but even better men are greatly +tempted to dead remissness: I mean both the +speakers and the hearers; for, (1.) It is natural to +man's mind to have a slothful weariness as well as +his body; and to do no more than he findeth a necessity +of doing; and though God's presence alone +should suffice to engage all the powers of our souls, +yet sad experience telleth us, that God's eye and +man's together will do more with almost all men, +than one alone. And therefore no men's thoughts +are so accurately governed as their words. Therefore +when a minister knoweth beforehand that, as to +man's approbation, he hath no more to do but to +read that which he seeth before him, he is apt to let +his thoughts fly abroad, and his affections lie down, +because no man taketh account of these; but in extemporate +diversified prayer, a man cannot do it +without an excitation of his understanding to think +(to the utmost) what to say; and an excitation of +his affections, to speak with life, or else the hearers +will perceive his coldness. And though all this may +be counterfeit and hypocritically affected, yet it is a +great help to seriousness and sincerity to have the +faculties all awake; and it is a great help to awaken +them to be under such a constant necessity even +from man. As those that are apt to sleep at prayer, +will do it less when they know men observe them, +than at another time.</p> + +<p>(2.) And both to speaker and hearers, human +frailty maketh it hard to be equally affected with the +same thing spoken a hundred times, as we are at +first when it is new, and when it is clothed in comely +variety of expressions. As the same book affecteth +us not at the twentieth reading as it did at the first. +Say not, it is a dishonourable weakness to be thus +carried by the novelty of things or words; for +though that be true, it is a dishonour common to all +mankind, and a disease which is your own, and +which God alloweth us all lawful means to cure, and +to correct the unhappy effects while it is uncured.</p> + +<p>12. Lastly, set forms serve unworthy men to hide +their unworthiness by, and to be the matter of a controversy +in which they may vent their envy against +them that are abler and holier than themselves.</p> + +<p>III. Having now truly showed you the commodities +and incommodities of both the ways, for the +other question, Which of them is the best? I must +give you but some rules to answer it yourselves.</p> + +<p>1. That is best which hath most and greatest commodities, +and fewest and least discommodities.</p> + +<p>2. For neither of them is forbidden, in itself considered, +nor evil, but by accident.</p> + +<p>3. One may have more commodities and the other +more discommodities in one country and age than in +another, and with some persons than with others.</p> + +<p>4. Sober christians should be very backward in +such cases to quarrel with the churches where they +live or come, but humbly submit to them in lawful +things, though they think them inconvenient; because +it is not they that are the governors and judges.</p> + +<p>5. The commands of authority and the concord of +the churches may weigh down many lighter accidents.</p> + +<p>6. I crave leave to profess that my own judgment +is, that somewhat of both ways joined together will +best obviate the incommodities of both. To have so +much wholesome, methodical, unquestionable forms +as near as may be in Scripture phrase, as is necessary +to avoid the inconvenience of a total exclusion +of forms, and to the attainment of their desirable +ends; and to have so much withal of freedom in +prayer, as is necessary to its ends, and to avoid the +deadness, formality, and other incommodities of +forms alone. Though by this opinion I cross the +conceits of prejudiced men on both extremes, I think +I cross not the judgment of the church of England, +which alloweth free prayers in the pulpit, and at the +visitation of the sick; and I cross not the opinion of +any ancient church that ever I read of, nor of the +fathers and pastors whose works are come to our +hands; nor yet of Luther, Melancthon, Bucer, Zuinglius, +Calvin, Beza, Zanchius, and the rest of our +famous reformers; nor yet of the famous nonconformists +of England, Cartwright, Hildersham, Greenham, +Perkins, Bain, Amesius, &c. and I less fear +erring in all this company, than with those on either +of the extremes.<span +class="fnanchor"><a name="Ref_321" id="Ref_321" href="#Foot_321">[321]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_321" id="Foot_321" href="#Ref_321">[321]</a> +I have a manuscript of Mr. Cartwright's in which, having +fully proved the falsehood of Sutliff's suspicion that he was +acquainted with Hacket's project, he answereth his charge, +as if he were against forms of prayer, that all the years that +he lived at Middleburg and Antwerp, he constantly used the +same form before sermon, and mostly after sermon, and also +did read prayers in the church; and that since he seldom +concluded but with the Lord's prayer.</p> + +</div> + +<p><span class="pagenum"><a name="Page_683" id="Page_683">{683}</a></span></p> + +<h3>Quest. LXXIX. <i>Is it lawful to forbear the preaching of some truths, +upon man's prohibition, that I may have liberty to preach the rest; +yea, and to promise beforehand to forbear them? Or to do it for the +church's peace?</i></h3> + +<p><i>Answ.</i> 1. Some truths are of so great moment and +necessity, that without them you cannot preach the +gospel in a saving sort. These you may not forbear, +nor promise to forbear.</p> + +<p>2. Some truths are such as God at that time doth +call men eminently to publish and receive (as against +some heresy when it is at the very height, or the +church in greatest danger of it); or concerning some +duty which God then specially calleth men to perform +(as the duty of loyalty just in the time of a +perilous rebellion, &c.) Such preaching being a +duty, must not be forborne, when it cannot be performed +upon lawful terms.</p> + +<p>3. But some truths are controverted among good +men; and some are of a lower nature and usefulness: +and concerning these I further say,</p> + +<p>(1.) That you may not renounce them or deny +them, nor subscribe to the smallest untruth for liberty +to preach the greatest truth.</p> + +<p>(2.) But you may for the time that the church's +benefit requireth it, both forbear to preach them, +and promise to forbear, both for the church's peace, +and for that liberty to preach the gospel, which you +cannot otherwise obtain. The reasons are,</p> + +<p>1. Because it is not a duty to preach them at that +time; for no duty is a duty at all times: affirmative +precepts bind not <i>ad semper</i>, because man cannot +always do them.</p> + +<p>2. It is a sin to prefer a lesser truth or good before +a greater. You cannot speak all things at once. +When you have all done, some, yea, a thousand must +be by you omitted. Therefore the less should be +omitted rather than the greater.</p> + +<p>3. You have your office to the church's edification. +Preaching is made for man, and not man for +preaching. But the church's edification requireth +you rather to preach the gospel, than that opinion +or point which you are required to forbear. Without +this the hearers may be saved, but not without +the gospel.</p> + +<p>And what a man may do and must do, he may on +good occasion promise to do.</p> + +<p>He that thinketh diocesans, or liturgies, or ceremonies +unlawful, and yet cannot have leave to preach +the gospel (in time of need) unless he will forbear, +and promise to forbear to preach against them, may +and ought so to do and promise, rather than not to +preach the gospel.</p> + +<p><i>Object.</i> But if men imprison or hinder me from +preaching, that is their fault; but if I voluntarily +forbear any duty, it is my own fault.</p> + +<p><i>Answ.</i> 1. It is to forbear a sin, and not a duty at +that time; it is no more a duty than reading, or singing, +or praying at sermon time. 2. When you are +in prison, or know in all probability you shall be +there, though by other men's fault, it is your own +fault if you will deny a lawful means to avoid it: +for your not preaching the gospel is then your own +sin, as well as other men's; and theirs excuseth not +yours.</p> + +<h3>Quest. LXXX. <i>May or must a minister silenced, or forbid to preach +the gospel, go on still to preach it, against the law?</i></h3> + +<p><i>Answ.</i> Distinguish between, 1. Just silencing, and +unjust. 2. Necessary preaching, and unnecessary.</p> + +<p>1. Some men are justly forbidden to preach the +gospel: as, 1. Those that are utterly unable, and do +worse than nothing when they do it. 2. Those that +are heretics and subvert the essentials of christianity +or godliness. 3. Those that are so impious and +malignant, that they turn all against the practice of +that religion which they profess; in a word, all that +do (directly) more hurt than good.</p> + +<p>2. In some places there are so many able preachers, +that some tolerable men may be spared, if not +accounted supernumeraries; and the church will not +suffer by their silence. But in other countries either +the preachers are so few, or so bad, or the people so +very ignorant, and hardened, and ungodly, or so +great a number that are in deep necessity, that the +need of preaching is undeniable. And so I conclude,</p> + +<p>1. That he that is justly silenced, and is unfit to +preach, is bound to forbear.</p> + +<p>2. He that is silenced by just power, though unjustly, +in a country that needeth not his preaching, +must forbear there, and if he can must go into +another country where he may be more serviceable.</p> + +<p>3. Magistrates may not ecclesiastically ordain +ministers or degrade them, but only either give them +liberty, or deny it them as there is cause.</p> + +<p>4. Magistrates are not the fountain of the ministerial +office, as the sovereign is of all the civil power +of inferior magistrates; but both offices are immediately +from God.</p> + +<p>5. Magistrates have not power from God to forbid +men to preach in all cases, nor as they please, but +justly only and according to God's laws.</p> + +<p>6. Men be not made ministers of Christ only <i>pro +tempore</i> or on trial, to go off again if they dislike it; +but are absolutely dedicated to God, and take their +lot for better and for worse; which maketh the +Romanists say, that ordination is a sacrament (and +so it may be aptly called); and that we receive an +indelible character, that is, an obligation during +life, unless God himself disable us.</p> + +<p>7. As we are nearlier devoted and related to God, +than church lands, goods, and temples are, so the +sacrilege of alienating a consecrated person unjustly, +is greater and more unquestionable than the sacrilege +of alienating consecrated houses, lands, or +things. And therefore no minister may sacrilegiously +alienate himself from God and his undertaken office +and work.</p> + +<p>8. We must do any lawful thing to procure the +magistrate's licence to preach in his dominions.</p> + +<p>9. All men silenced or forbidden by magistrates to +preach, are not thereby obliged or warranted to forbear. +For, 1. The apostles expressly determine it, +Acts iv. 19, "Whether it be better to hearken to +God rather than to you, judge ye." 2. Christ oft +foretold his servants, that they must preach against +the will of rulers, and suffer by them. 3. The +apostles and ordinary ministers also for 300 years +after Christ did generally preach against the magistrate's +will, throughout the Roman empire and the +world. 4. The orthodox bishops commonly took +themselves bound to preach when Arian or other +heretical emperors forbad them. 5. A moral duty +of stated necessity to the church and men's salvation +is not subjected to the will of men for order's sake: +for order is for the thing ordered and for the end. +Magistrates cannot dispense with us, for not loving +our neighbours, or not showing mercy to the poor, +<span class="pagenum"><a name="Page_684" id="Page_684">{684}</a></span> +or saving the lives of the needy in famine and distress. +Else they that at last shall hear, "I was +hungry and ye fed me not, I was naked and ye +clothed me not, I was in prison and ye visited me +not," might oft say, Our parents, masters, or magistrates +forbad us. Yet a lesser moral duty may be +forbidden by the magistrate for the sake of a greater, +because then it is no duty indeed, and may be forborne +if he forbid it not; as to save one man's life, if +it would prove the death of a multitude; or to save +one man's house on fire, if so doing would fire +many. Therefore,</p> + +<p>10. It is lawful and a duty to forbear some certain +time or number of sermons, prayers, or sacraments, +&c. when either the present use of them would apparently +procure more hurt than good, or when the +forbearance were like to procure more good than the +doing of them; for they are all for our edification, +and are made for man, and not man for them (though +for God). As if forbearing this day would procure +me liberty for many days' service afterward, &c.</p> + +<p>11. It is not lawful at the command of man to forsake +or forbear our calling and duty, when it is to be +judged necessary to the honour of God, to the good +of the church, and of men's souls; that is, when as +in Daniel's case, Dan. vi. our religion itself and our +owning the true God, doth seem suspended by the +suspense of our duty; or when the multitude of +ignorant, hardened, ungodly souls, and the want of +fit men for number and quality, doth put it past controversy, +that our work is greatly necessary.</p> + +<p>12. Those that are not immediately called by +Christ as were the apostles, but by men, being yet +statedly obliged to the death when they are called, +may truly say as Paul, "Necessity is laid upon me, +and woe be to me if I preach not the gospel."<span +class="fnanchor"><a name="Ref_322" id="Ref_322" href="#Foot_322">[322]</a></span></p> + +<p>13. Papists and protestants concur in this judgment. +Papists will preach when the law forbids +them; and the judgment of protestants is, among +others, by Bishop Bilson of Subjection, and Bishop +Andrews, Tortur. Tort. plainly so asserted.</p> + +<p>14. But all that are bound to preach, are not +bound to do it to the same number, nor in the same +manner; as they have not the same opportunity and +call. Whether it shall be, in this place or that, to +more or fewer, at this hour or that, are not determined +in Scripture, nor alike to all.</p> + +<p>15. The temples, tithes, and such adjuncts of worship +and ministry, are at the magistrate's disposal, +and must not be invaded against his laws.</p> + +<p>16. Where any are obliged to preach in a forbidden, +discountenanced state, they must study to do it +with such prudence, caution, peaceableness, and +obedience in all the lawful circumstantials, as may +tend to maintain peace and the honour of magistracy, +and to avoid temptations to sedition, and unruly +passions.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_322" id="Foot_322" href="#Ref_322">[322]</a> +Matt, xxviii. 20; Rom. x. 14; 1 Cor. ix. 16; Acts v. +42; x. 42; 2 Tim. iv. 1, 2; Acts viii. 4, 12; xv. 35.</p> + +</div> + +<h3>Quest. LXXXI. <i>May we lawfully keep the Lord's day as a fast?</i></h3> + +<p><i>Answ.</i> Not ordinarily; because God hath made it +a day of thanksgiving; and we must not pervert it +from the use to which it was appointed by God. +But in case of extraordinary necessity, it may be +done: as, 1. In case that some great judgment call +us so suddenly to humiliation and fasting, as that it +cannot be deferred to the next day (as some sudden +invasion, fire, sickness, &c.) 2. In case by persecution +the church be denied liberty to meet on any +other day, in a time when public fasting and prayer +is a duty. 3. In case the people be so poor, or +servants, children, and wives be so hardly restrained, +that they cannot meet at any other time. It is lawful +in such cases, because positives give way to +moral or natural duties, <i>cæteris paribus</i>, and lesser +duties unto greater: the sabbath is made for man, +and not man for the sabbath.<span +class="fnanchor"><a name="Ref_323" id="Ref_323" href="#Foot_323">[323]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_323" id="Foot_323" href="#Ref_323">[323]</a> +Luke vi. 5; xiii. 15; Mark ii. 27.</p> + +</div> + +<h3>Quest. LXXXII. <i>How should the Lord's day be spent in the main?</i></h3> + +<p><i>Answ.</i> I have so far opened that in the family +directions, that I will now only say, 1. That eucharistical +worship is the great work of the day; and +that it should be kept as a day of public thanksgiving +for the whole work of redemption, especially for the +resurrection of our Lord.<span +class="fnanchor"><a name="Ref_324" id="Ref_324" href="#Foot_324">[324]</a></span></p> + +<p>2. And therefore the celebration of the sacrament +of the Lord's supper was always a chief part of its +observation in the primitive churches: not merely +for the sacrament's sake; but because with it was +still joined all the laudatory and thanksgiving worship. +And it was the pastor's work so to pray, and +praise God, and preach to the people, as tendeth +most to possess their souls with the liveliest sense of +the love of the Father, the grace of the Son, and the +communion of the Holy Spirit, on the account of our +redemption.</p> + +<p>3. Though confession of sin and humiliation must +not be the chief work of the day, yet it may and +must come in, as in due subordination to the chief. +1. Because there are usually many persons present, +who are members only of the visible church, and are +not fit for the laudatory and rejoicing part. 2. Because +while we are in the flesh, our salvation is imperfect, +and so are we; and much sin still remaineth, +which must be a grief and burden to believers: and +therefore while sin is mixed with grace, repentance +and sorrow must be mixed with our thanksgivings, +and we must "rejoice with trembling." And though +we "receive a kingdom which cannot be moved," +yet must our "acceptable service of God be with reverence +and godly fear, because our God is a consuming +fire."<span +class="fnanchor"><a name="Ref_325" id="Ref_325" href="#Foot_325">[325]</a></span> +3. Our sin and misery being that +which we are saved from, doth enter the definition +of our salvation. And without the sense of them, we +can never know aright what mercy is, nor ever be +truly glad and thankful. But yet take heed that this +subordinate duty be not pretended, for the neglecting +of that thanksgiving which is the work of the day.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_324" id="Foot_324" href="#Ref_324">[324]</a> +Psal. xcii. 1-5; cxviii. 1-3, 15, 19, 23, 24, 27-29; +Acts xx. 7, 9; Rev. i. 10; Acts xxiv. 14, 25, 26, &c.; Psal. +xvi. 7-10; 1 Cor. xvi. 1, 2.</p> + +<p class="nodent"><a name="Foot_325" id="Foot_325" href="#Ref_325">[325]</a> +Psal. ii. 9-11; Heb. xii. 28, 29.</p> + +</div> + +<h3>Quest. LXXXIII. <i>May the people bear a vocal part in worship, or do +any more than say, Amen?</i></h3> + +<p><i>Answ.</i> Yes:<span +class="fnanchor"><a name="Ref_326" id="Ref_326" href="#Foot_326">[326]</a></span> +the people should say Amen; that +is, openly signify their consent. But the meaning is +not that they must do no more, nor otherwise express +their consent saving by that single word. For, +1. There is no scripture which forbiddeth more. +2. The people bear an equal part in singing the +psalms; which are prayer, and praise, and instruction. +3. If they may do so in the psalms in metre, +there can no reason be given but they may lawfully +do so in the psalms in prose; for saying them and +singing them are but modes of utterance; both are +the speaking of prayer and praise to God: and +the ancient singing was liker our saying, than to +<span class="pagenum"><a name="Page_685" id="Page_685">{685}</a></span> +our tunes, as most judge. 4. The primitive christians +were so full of the zeal and love of Christ, that +they would have taken it for an injury and a quenching +of the Spirit, to have been wholly restrained from +bearing their part in the praises of the church. +5. The use of the tongue keepeth awake the mind, +and stirreth up God's graces in his servants. 6. It +was the decay of zeal in the people that first shut +out responses; while they kept up the ancient zeal, +they were inclined to take their part vocally in their +worship; and this was seconded by the pride and +usurpation of some priests thereupon, who thought +the people of God too profane to speak in the assemblies, +and meddle so much with holy things.</p> + +<p>Yet the very remembrance of former zeal, caused +most churches to retain many of the words of their +predecessors, even when they lost the life and spirit +which should animate them. And so the same words +came into the liturgies, and were used by too many +customarily, and in formality, which their ancestors +had used in the fervour of their souls.</p> + +<p>6. And if it were not that a dead-hearted, formal +people, by speaking the responses carelessly and +hypocritically, do bring them into disgrace with many +that see the necessity of seriousness, I think few +good people would be against them now. If all the +serious, zealous christians in the assembly speak the +same words in a serious manner, there will appear +nothing in them that should give offence. If in the +fulness of their hearts, the people should break out +into such words of prayer, or confession, or praise, it +would be taken for an extraordinary pang of zeal; +and were it unusual, it would take exceedingly. But +the better any thing is, the more loathsome it appeareth +when it is mortified by hypocrisy and dead +formality, and turned into a mockery, or an affected, +scenical act. But it is here the duty of every christian +to labour to restore the life and spirit to the +words, that they may again be used in a serious and +holy manner as heretofore.</p> + +<p>7. Those that would have private men pray and +prophesy in public, as warranted by 1 Cor. xiv. "Ye +may all speak," &c. do much contradict themselves, +if they say also that a layman may say nothing but +Amen.</p> + +<p>8. The people were all to say Amen in Deut. xxvii. +15, 16, 18-20, &c. And yet they oftentimes said +more. As Exod. xix. 8, in as solemn an assembly as +any of ours, when God himself gave Moses a sermon +(in a form of words) to preach to the people, and +Moses had repeated it as from the Lord, (it being +the narrative of his mercies, the command of obedience, +and the promises of his great blessings upon +that condition,) "all the people answered together +and said, All that the Lord hath spoken we will do." +The like was done again, Exod. xxiv. 3, and Deut. +v. 27. And lest you should think either that the assembly +was not as solemn as ours, or that it was not +well done of the people to say more than Amen, God +himself who was present declared his approbation, +even of the words, when the speakers' hearts were +not so sincere in speaking them as they ought: ver. +28, 29, "And the Lord heard the voice of your +words when you spake unto me, and the Lord said +unto me, I have heard the voice of the words of this +people—They have well said all that they have +spoken. O that there were such a heart in them—."</p> + +<p><i>Object.</i> But this is but a speech to Moses, and not +to God.</p> + +<p><i>Answ.</i> I will recite to you a form of prayer which +the people themselves were to make publicly to God: +Deut. xxvi. 13-15, "Then shalt thou say before +the Lord thy God, I have brought away the hallowed +things out of my house, and also have given them +unto the Levite and unto the stranger, to the fatherless, +and to the widow, according to all thy commandments +which thou hast commanded me: I have not +transgressed thy commandments, neither have I forgotten +them. I have not eaten thereof in my mourning, +neither have I taken away ought thereof for any +unclean use, nor given ought thereof for the dead; +but I have hearkened to the voice of the Lord my +God, and have done according to all that thou hast +commanded me. Look down from thy holy habitation, +from heaven, and bless thy people Israel, and +the land which thou hast given us, as thou swarest +unto our fathers, a land that floweth with milk and +honey." Is not here a full form of prayer to be used +by all the people? And remember that Joseph and +Mary, and Christ himself, were under this law, and +that you never read that Christ found fault with the +people's speech, nor spake a word to restrain it in +his churches.</p> + +<p>In Lev. ix. 24, "When all the people saw the +glory of the Lord, and the fire that came out from it, +and consumed the burnt offering, they shouted and +fell on their faces;" which was an acclamation more +than bare amen.</p> + +<p>2 Kings xxiii. 2, 3, "King Josiah went up into +the house of the Lord, and all the men of Judah, +&c. and the priests and the prophets, and all the +people, both small and great: and he read in their +ears all the words of the book of the covenant. And +the king stood by a pillar, and made a covenant before +the Lord, to walk after the Lord, and to keep +his commandments, &c. with all their heart, and all +their soul, &c. And all the people stood to the covenant." +Where, as a king is the speaker, it is like that +the people used some words to express their consent.</p> + +<p>1 Chron. xvi. 35, 36, when David delivered a +psalm for a form of praise: in which it is said to +the people, ver. 35, "And say ye, Save us, O God of +our salvation, and gather us together, and deliver us +from the heathen, that we may give thanks to thy +holy name, and glory in thy praise. Blessed be +the Lord God of Israel for ever and ever. All the +people said, Amen, and praised the Lord." Where +it is like that their praising the Lord was more than +their amen.</p> + +<p>And it is a command, Psal. lxvii. 3, 5, "Let all +the people praise thee, O God, let all the people +praise thee." And he that will limit this to single +persons, or say that it must not be vocally in the +church, or it must be only in metre and never in +prose, or only in tunes and not without, must prove +it, lest he be proved an adder to God's word.</p> + +<p>But it would be tedious to recite all the repeated +sentences in the Psalms, which are commonly supposed +to be the responses of the people, or repeated by +them. And in Rev. xiv. 2, 3, the voice as "of many +waters and as of a great thunder, and the voice of +harpers harping with their harps, who sung a new +song before the throne and before the four beasts +and the elders, a song which none could learn but +the hundred forty and four thousand which were redeemed +from the earth, which were not defiled with +women, who were virgins and followed the Lamb," +&c. doth seem very plainly to be spoken of the +praises of all the saints. Chap. xvii. 15, by waters +is meant people, multitudes, &c. And chap. xix. 5-8, +there is expressly recited a form of praise for +all the people: "A voice came out of the throne, saying, +Praise our God, all ye his servants, and ye that +fear him, both small and great. And I heard as it +were the voice of a great multitude, and as the voice +of many waters, and as the voice of mighty thunderings, +saying, Alleluia: for the Lord God omnipotent +reigneth. Let us be glad, and rejoice, and give +<span class="pagenum"><a name="Page_686" id="Page_686">{686}</a></span> +honour to him; for the marriage of the Lamb is +come, and his wife hath made herself ready. And +to her it was granted," &c.</p> + +<p>And indeed he that hath styled all his people "priests +to God, and a holy and royal priesthood, to offer up +spiritual sacrifices acceptable to God by Jesus Christ, +and to show forth the praises (<span title="tas aretas">τὰς ἀρετὰς</span>, the virtues) +of him that hath called us out of darkness into his +marvellous light," doth seem not to take them for so +profane a generation, as to be prohibited from speaking +to God in public any otherwise than by the +mouth of a priest.</p> + +<p>And it seemeth to be more allowed (and not less) +under the gospel, than under the law; because then +the people, as under guilt, were kept at a greater distance +from God, and must speak to him more by a +priest that was a type of Christ our Intercessor.<span +class="fnanchor"><a name="Ref_327" id="Ref_327" href="#Foot_327">[327]</a></span> +But now we are brought nigh, and reconciled to God, +and have the spirit of sons, and may go by Christ +alone unto the Father. And therefore though it be +true that ministers yet are sub-intercessors under +Christ our High Priest, yet they are rarely called +priests, but described more in the New Testament +by other parts of their office.</p> + +<p><i>Object.</i> But the people's responses make a confused +noise in the assemblies, not intelligible.</p> + +<p><i>Answ.</i> All things are ill done, that are done by ill +men that carnally and formally slubber it over: but +if the best and holiest people would unanimously set +themselves to do it, as they do in singing psalms, so +that they did not only stand by to be the hearers of +others, it would be done more orderly and spiritually, +as well as singing is.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_326" id="Foot_326" href="#Ref_326">[326]</a> +1 Cor. xiv.; Psal. cl.; lxxxi. 2, 3; xcviii. 5; xciv. 1-3, +&c.; cv. 2, 7, &c.; cxlv. throughout; Col. iii. 16.</p> + +<p class="nodent"><a name="Foot_327" id="Foot_327" href="#Ref_327">[327]</a> +Numb. i. 54; iii. 10, 31; Exod. xx.; Heb. iv. 16, 17; +Eph. ii. 13; Heb. xii. 18, 21-23.</p> + +</div> + +<h3>Quest. LXXXIV. <i>Is it not a sin for our clerks to make themselves +the mouth of the people, who are no ordained ministers of Christ?</i></h3> + +<p><i>Answ.</i> 1. In those places where ordained deacons do +it, this objection hath no place. 2. The clerks are +not appointed to be the mouth of the people, but +only each clerk is one of the people commanded to +do that which all should do, lest it should be wholly +left undone. If all the congregation will speak all +that the clerk doth, it will answer the primary desire +of the church governors, who bid the people do it; +but if they that will not do it themselves, shall pretend +that the clerk doth usurp the ministry, because +he ceaseth not as well as they; they might as well +say so by a few that should sing psalms in the +church, when the rest are against it and forbear. +May not a man do his duty in singing or saying, +when you refuse yours, without pretending to be +your mouth, or usurping the ministry?</p> + +<h3>Quest. LXXXV. <i>Are repetitions of the same words in church prayers, +lawful?</i></h3> + +<p><i>Answ.</i> 1. It is not lawful to affect them as the heathens, +who think they shall be heard for their battology, +or saying over the same words, as if God +were moved by them, as by a charm.<span +class="fnanchor"><a name="Ref_328" id="Ref_328" href="#Foot_328">[328]</a></span> +2. Nor is it +lawful to do that which hath a strong appearance of +such a conceit, and thereby to make God's worship +ridiculous and contemptible; as the papists in their +psalters, and prayer books, repeating over the name +of Jesus, and Mary, so oft together as maketh it seem +a ludicrous canting.</p> + +<p>But, 1. It is lawful to speak the same words from +fulness and fervency of zeal; 2. And when we are +afraid to give over lest we have not yet prevailed +with God. 3. And in God's solemn praises (sung or +said) a word or sentence oft repeated sometimes +hath an elegancy, and affecting decency; and therefore +it is so often used in the Psalms; yea, and in +many Scripture prayers. 4. In such cases, to bring +a serious urgency of spirit to the repeated words, +and not to quarrel with the repetitions, is the duty +of one that joineth with true christian assemblies, +as a son of piety and peace.<span +class="fnanchor"><a name="Ref_329" id="Ref_329" href="#Foot_329">[329]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_328" id="Foot_328" href="#Ref_328">[328]</a> +Matt. vi. 18.</p> + +<p class="nodent"><a name="Foot_329" id="Foot_329" href="#Ref_329">[329]</a> +Psal. cxxxvi.; cvii, 8, 13, 21, &c.</p> + +</div> + +<h3>Quest. LXXXVI. <i>Is it lawful to bow at the naming of Jesus?</i></h3> + +<p><i>Answ.</i> The question either respecteth the person +of Jesus, named by any of his names, or else this +name Jesus only. And that either simply in itself +considered; or else comparatively, as excluding, or +not including, other names.</p> + +<p>1. That the person of Jesus is to be bowed to, I +never knew a christian deny.</p> + +<p>2. That we may lawfully express our reverence by +bowing, when the names, God, Jehovah, Jesus Christ, +&c. are uttered, I have met with few christians +who deny, nor know I any reason to deny it.</p> + +<p>3. Had I been fit to have prescribed directions to +other ministers or churches, I would not have persuaded, +much less commanded, them to bow at the +name of Jesus, any more than at the name of God, +Jehovah, Christ, &c. for many reasons which the +reader may imagine, though I will not now mention +them.</p> + +<p>4. But if I live and join in a church where it is +commanded and peremptorily urged to bow at the +name of Jesus, and where my not doing it would be +divisive, scandalous, or offensive, I will bow at the +name of God, Jehovah, Jesus, Christ, Lord, &c. one +as well as the other; seeing it is not bowing at +Christ's name that I scruple, but the consequents of +seeming to distinguish and prefer that name alone before +all the rest.<span +class="fnanchor"><a name="Ref_330" id="Ref_330" href="#Foot_330">[330]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_330" id="Foot_330" href="#Ref_330">[330]</a> +Mic. vi. 6; Jer. xxiii. 27; Isa. lii. 5, 6; xxix. 24; xlii. +8, 9; Psal. ii. 10, 11; Phil. ii. 2, 9-12; Psal. xxxiv. 3; +lxvi. 2; lxviii. 4; lxxii. 19; lxxvi. 1, 2; xcvi. 2; c. 4; +cxi. 9; cxlviii. 13; cxlix. 3; Isa. ix. 6, 7; xii. 4; Psal. +cxxxviii. 2, 3; Rev. xv. 4; 1 Chron. xxix. 20; 2 Chron. +xxix. 30.</p> + +</div> + +<h3>Quest. LXXXVII. <i>Is it lawful to stand up at the gospel as we are +appointed?</i></h3> + +<p><i>Answ.</i> 1. Had I been a prescriber to others myself, +I should not have required the church to stand +up at the reading of one part of a chapter by the +name of the gospel, and not at the same words when +the whole chapter is read.</p> + +<p>2. But if I live where rulers peremptorily command +it, (I suppose not forbidding us to stand up at +the gospel read in chapters, but selecting this as an +instance of their signified consent to the gospel, who +will do no more,) I would obey them rather than give +offence, by standing up at the reading of the chapters +and all; which I suppose will be no violation +of their laws.</p> + +<h3>Quest. LXXXVIII. <i>Is it lawful to kneel when the decalogue is +read?</i></h3> + +<p><i>Answ.</i> 1. If I lived in a church that mistook the +commandments for prayers, as many ignorant people +do, I would not so harden them in that error. 2. And +if I knew that many of the people present are of that +mind, I had rather do nothing that might scandalize +or harden them in it.</p> + +<p><span class="pagenum"><a name="Page_687" id="Page_687">{687}</a></span> +But, 1. That the thing in itself is lawful, is past +doubt: as we may kneel to the king when we hear +him or speak to him; so it is lawful to kneel to God, +when we read a chapter or hear it read, and specially +the decalogue so terribly delivered, and written +by his own finger in stone. 2. And if it be +peremptorily commanded, and the omission would +be offensive, I would use it though mistaking persons +are present, (1.) Because I cannot disobey, +and also differ from the whole assembly, without a +greater hurt and scandal, than seeming to harden +that mistaking person. (2.) And because I could +and would by other means remove that person's +danger, as from me, by making him know that it is +no prayer. (3.) And the rather in our times, because +we can get the minister in the pulpit publicly +to tell the people the contrary. (4.) And in catechising +it is his appointed duty so to do. (5.) And +we find that the same old silly people who took the +commandments for a prayer, took the creed to be so +too; when yet none kneeled at the creed; by which it +appeareth that it is not kneeling which deceived them.</p> + +<h3>Quest. LXXXIX. <i>What gestures are fittest in all the public +worship?</i></h3> + +<p><i>Answ.</i> 1. The customs of several countries, putting +several significations on gestures, much varieth +the case.</p> + +<p>2. We must not lightly differ from the customs of +the churches where we live in such a thing.</p> + +<p>3. According to the present state of our churches, +and the signification of gestures, and the necessities +of men's bodies, all considered, I like best, (1.) To +kneel in prayer and confession of sin (unless it be in +crowded congregations where there is not room). +(2.) To stand up in actions of mere praise to God, +that is, at the singing and reading of the psalms of +praise, and at the other hymns. (3.) To sit at the +hearing of the word read and preached (because the +body hath a necessity of some rest).</p> + +<p>4. Had I my choice, I would receive the Lord's +supper sitting; but where I have not, I will use the +gesture which the church useth. And it is to be +noted that the church of England requireth the +communicant only to receive it kneeling; but not to +eat or drink it kneeling when they have received it. +The ancient churches took it for a universal custom, +established by many general councils, (and +continued many hundred years,) that no churches +should kneel in any act of adoration upon any Lord's +day in the year, or any week day between Easter +and Whitsuntide; but only stand all the time. But +because the weariness of the body is apt to draw the +mind into consent, and make God's service burdensome +to us, it seemeth a sufficient compliance with +their custom and the reasons of it, if we stand up +only in acts of praise (and at the profession of our +assent to the christian faith and covenant).<span +class="fnanchor"><a name="Ref_331" id="Ref_331" href="#Foot_331">[331]</a></span></p> + +<p>5. And because there is so great a difference between +the auditors in most assemblies, some being +weak and not able to stand long, &c. therefore it is +utterly unmeet to be too rigorous in urging a uniformity +of gesture, or for any to be too censorious of +other men for a gesture.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_331" id="Foot_331" href="#Ref_331">[331]</a> +1 Chron. xvii. 16; 2 Sam. vii. 17.</p> + +</div> + +<h3>Quest. XC. <i>What if the pastor and church cannot agree about singing +psalms, or what version or translation to use, or time or place of +meeting, &c.?</i></h3> + +<div class="sidenote">I meddle not here with the magistrate's part.</div> + +<p><i>Answ.</i> 1. It is the office of the +pastor to be the guide and ruler in +such things, (when the magistrate +interposeth not,) and the people should obey him. +2. But if the pastor injure the church by his misguidance +and mal-administration, he ought to amend +and give them satisfaction; and if he do not, they +have their remedy before mentioned. 3. And if the +people be obstinate in disobedience upon causeless +quarrels, the pastor must first labour to convince +them by reason and love, and his authority; and if +no means will bring them to submission, he must +consider whether it be better as to the public good +of the church of Christ that he comply with them, +and suffer them, or that he depart and go to a more +tractable people; and accordingly he is to do. For +they cannot continue together in communion if one +yield not to the other: usually or ofttimes it will be +better to leave such an obdurate, self-willed people, +lest they be hardened by yielding to them in their +sin, and others encouraged in the like by their example; +and their own experience may at last convince +them, and make them yield to better things, +as Geneva did when they revoked Calvin. But +sometimes the public good requireth that the pastor +give place to the people's folly, and stay among +them, and rather yield to that which is not best, +(so it be otherwise lawful,) as a worse translation, +a worse version, liturgy, order, time, place, &c. +than quite forsake them. And he that is in the right, +may in that case yield to him that is in the wrong, +in point of practice.</p> + +<h3>Quest. XCI. <i>What if the pastor excommunicate a man, and the people +will not forbear his communion, as thinking him unjustly +excommunicated?</i></h3> + +<p><i>Answ.</i> 1. Either the pastor or the people are in +the error. 2. Either the person is a dangerous heretic, +or grossly wicked, or not. 3. Either the people +do own the error or sin, for which he is excommunicated, +or only judge the person not guilty. 4. The +pastor's and the people's part in the execution must +be distinguished. And so I conclude,</p> + +<p>1. That if the pastor err and wrong the people, he +must repent and give them satisfaction; but if it be +their error and obstinacy, then, 2. If the pastor foreknow +that the people will dissent, in some small dispensable +cases he may forbear to excommunicate one +that deserveth it; or if he know it after, that they +will not forbear communion with the person, he may +go on in his office, and be satisfied that he hath discharged +his own duty, and leave them under the +guilt of their own faults. 3. But if it be an intolerable +wickedness or heresy, (as Arianism, Socinianism, +&c.) and the people own the error or sin as well as +the person, the pastor is then to admonish them +also, and by all means to endeavour to bring them +to repentance; and if they remain impenitent to renounce +communion with them and desert them. +4. But if they own not the crime, but only think the +person injured, the pastor must give them the proof +for their satisfaction; and if they remain unsatisfied, +he may proceed in his office as before.</p> + +<h3>Quest. XCII. <i>May a whole church, or the greater part, be +excommunicated?</i></h3> + +<p><i>Answ.</i> 1. To excommunicate is by ministerial +authority to pronounce the person unmeet for christian +communion, as being under the guilt of impenitence +in heinous sin; and to charge the church to +forbear communion with him, and avoid him, and to +bind him over to the bar of God.</p> + +<p>2. The pastor of a particular church may pronounce +all the church uncapable of christian communion +and salvation till they repent, e. g. If they +<span class="pagenum"><a name="Page_688" id="Page_688">{688}</a></span> +should all be impenitent Arians, Socinians, blasphemers, +&c. for he hath authority, and they deserve +it. But he hath no church that he is pastor +of, whom he can command to avoid them. 3. The +neighbour pastors of the churches about them, may, +upon full proof, declare to their own churches, that +such a neighbour church that is fallen to Arianism, +&c. is unmeet for christian communion and to be +owned as a church of Christ; and therefore charge +their flocks not to own them, nor to have occasional +communion with their members when they come +among them. For there is authority, and a meet +object, and necessity for so doing; and therefore it +may be done. 4. But a single pastor of another +church may not usurp authority over any neighbour +church, to judge them and excommunicate them, +where he hath neither call nor full proof, as not having +had opportunity to admonish them all, and try +their repentance.<span +class="fnanchor"><a name="Ref_332" id="Ref_332" href="#Foot_332">[332]</a></span> +Therefore the pope's excommunications +are rather to be contemned, than regarded. +5. Yet if many churches turn heretics notoriously, +one single neighbour pastor may renounce their +communion, and require his flock for to avoid them +all. 6. And a pastor may as lawfully excommunicate +the major part of his church, by charging the +minor part to avoid them, as he may do the minor +part; except that accidentally the inconveniences of +a division may be so great, as to make it better to +forbear; and so it may oft fall out also, if it were the +minor part.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_332" id="Foot_332" href="#Ref_332">[332]</a> +2 John 10, 11; 3 John 9, 10; Rev. ii. 5, 16; iii. 5, 6, 15.</p> + +</div> + +<h3>Quest. XCIII. <i>What if a church have two pastors, and one +excommunicate a man, and the other absolve him, what shall the church +and the dissenter do?</i></h3> + +<p><i>Answ.</i> It was such cases that made the churches +of old choose bishops, and ever have but one bishop +in one church. But, 1. He that is in the wrong is +first bound to repent and yield to the other. 2. If +he will not, the other in a tolerable ordinary case +may for peace give way to him, though not consent +to his injurious dealing. 3. In a dubious case they +should both forbear proceeding till the case be +cleared. 4. In most cases, each party should act +according to his own judgment, if the counsel of +neighbour pastors be not able to reconcile them. +And the people may follow their own judgments, +and forbear obeying either of them formally till +they agree.</p> + +<h3>Quest. XCIV. <i>For what sins may a man be denied communion, or +excommunicated? Whether for impenitence in every little sin; or for +great sin without impenitence?</i></h3> + +<p><i>Answ.</i> 1. I have showed before that there is a suspension +which is but a forbearance of giving a man +the sacrament, which is only upon an accusation till +his cause be tried; and an innocent person may be +falsely accused, and so tried.</p> + +<p>2. Some sins may be of so heinous scandal, that if +the person repent of them this day, his absolution +and reception may be delayed till the scandal be removed. +1. Because the public good is to be preferred +before any man's personal good. 2. And the +churches, or enemies about, cannot so suddenly know +of a man's repentance. If they hear of a man's +murder, perjury, or adultery to-day, and hear that he +is absolved to-morrow, they will think that the +church consisteth of such, or that it maketh very +light of sin. Therefore the ancient churches delayed +and imposed penances, partly to avoid such +scandal. 3. And partly because that some sins are so +heinous, that a sudden profession is not a sufficient +evidence of repentance, unless there be also some +evidence of contrition.</p> + +<p>3. But ordinarily no man ought to be excommunicated +for any sin whatsoever, unless impenitence +be added to the sin.<span +class="fnanchor"><a name="Ref_333" id="Ref_333" href="#Foot_333">[333]</a></span> +Because he is first to be admonished +to repent, Matt. xviii. 15, 16; Tit. iii. 10. +And repentance is the gospel condition of pardon to +believers.</p> + +<p>4. A man is not to be excommunicated for every +sin which he repenteth not of. Because, 1. Else all +men should be excommunicated. For there are in +all men some errors about sin and duty, and so some +sins which men cannot yet perceive to be sin. 2. +And ministers are not infallible, and may take that +for a sin which is no sin, and so should excommunicate +the innocent. 3. And daily unavoidable infirmities, +though repented of, yet awaken not the soul +sometimes to a notable contrition; nor are they fit +matter for the church's admonition.<span +class="fnanchor"><a name="Ref_334" id="Ref_334" href="#Foot_334">[334]</a></span> +A man is not to +be called openly to repentance before the church for +every idle word, or hour.</p> + +<p>4. Therefore to excommunication these two must +concur: 1. A heinousness in the sin. 2. Impenitence +after due admonition and patience.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_333" id="Foot_333" href="#Ref_333">[333]</a> +Luke xiii. 3, 5; Acts ii. 37-39, &c.</p> + +<p class="nodent"><a name="Foot_334" id="Foot_334" href="#Ref_334">[334]</a> +Gal. vi. 1-4; James iii. 1-3.</p> + +</div> + +<h3>Quest. XCV. <i>Must the pastors examine the people before the +sacrament?</i></h3> + +<p><i>Answ.</i> 1. Regularly they should have sufficient +notice after they come to age that they own their +baptismal covenant, and that they have that due +understanding of the sacrament and the sacramental +work, and such a christian profession as is necessary +to a due participation.</p> + +<p>2. But this is fitliest done at their solemn transition +out of their infant church state into their +adult: and it is not necessarily to be done every +time they come to the Lord's table (unless the person +desire help for his own benefit); but only once, +before their first communicating: if it be the satisfaction +of the pastor or church that is intended +by it.</p> + +<h3>Quest. XCVI. <i>Is the sacrament of the Lord's supper a converting +ordinance?</i></h3> + +<p><i>Answ.</i> You must distinguish, 1. Between the conversion +of infidels without the church, and of hypocrites +within it. 2. Between the primary and the +secondary intention of the institutor. 3. Between +the primary duty of the receiver, and the event. +And so I conclude,</p> + +<p>1. That God did not command ministers to give +infidels the Lord's supper to convert them to christianity.</p> + +<p>2. He requireth us to give it to none but those +that profess themselves converted from infidelity and +a state of wickedness, and to none that profess not +true saving faith and repentance.</p> + +<p>3. God never commanded or allowed any infidel +to demand or receive it to his conversion.</p> + +<p>4. God commandeth the pastors of the church to +deliver it to hypocrites, (who at the heart are infidels, +or impenitent and ungodly,) if they profess faith +and repentance, and desire or require it.<span +class="fnanchor"><a name="Ref_335" id="Ref_335" href="#Foot_335">[335]</a></span></p> + +<p>5. There is much in the nature of the sacrament, +which tendeth to the conversion of a hypocrite.</p> + +<p>6. And God often blesseth it to the conversion of +<span class="pagenum"><a name="Page_689" id="Page_689">{689}</a></span> +hypocrites; so that it may thence be said to be his +secondary intention.</p> + +<p>7. But yet he that knoweth himself to be a mere +hypocrite, or void of saving faith and repentance, +should not come first and immediately to the sacrament, +to be converted by it; but should first so long +hear, read, meditate, and pray, till he repent and +believe, and his heart consent to the covenant of +God; and then he should come with penitent contrition, +and solemnly renew his covenant in this +sacrament, and there receive a sealed pardon.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_335" id="Foot_335" href="#Ref_335">[335]</a> +Luke xxii. 19; 1 Cor. xi. 24; Acts ii. 37, 38; Matt. +xxviii. 19, 20; 1 Cor. x. 16; 2 Cor. vi. 14; Acts viii. 13, 37, +38; 1 Cor. xi. 27-30.</p> + +</div> + +<h3>Quest. XCVII. <i>Must no man come to the sacrament, that is uncertain +or doubtful of the sincerity of his faith and repentance?</i></h3> + +<p><i>Answ.</i> 1. He that is sure of his unsoundness and +hypocrisy should not come.<span +class="fnanchor"><a name="Ref_336" id="Ref_336" href="#Foot_336">[336]</a></span></p> + +<p>2. He that upon trial is not sure, but yet as far as +he can understand his own heart and life, doth judge +himself an impenitent hypocrite, should use other +means to know himself certainly, and fullier to +repent before he cometh. And though some melancholy +and timorous persons be falsely persuaded that +they are impenitent, yet it is better that such forbear +the sacrament, while they use other means for their +better acquaintance with themselves, than that all +the hypocrites, and wicked, impenitent people be +told that it is their duty to come, if they can but +make themselves uncertain whether they be impenitent +or not.</p> + +<p>3. But he that after the best endeavours he can use +to know himself, can say, I am not certain that I +truly repent, but as far as I can know my heart I do; +is not to be hindered from the sacrament by that uncertainty. +1. For few of the best attain to a full +certainty of their own sincerity. 2. And all that +can be expected from us is, that we proceed according +to the best of our understandings, and the best +acquaintance with ourselves that we can get. 3. +And otherwise it would keep us from all other duties +proper to true christians; as from thanksgiving for +our justification, sanctification, adoption, &c.</p> + +<p>4. He that only erreth about the nature of true +faith and repentance, and not about the reality of it +in himself, should not be kept away by that error; +as if he can say, As far as I know my heart, I am +willing to part with every known sin, and to know +every sin that I may part with it; but I am afraid +this is not true repentance; or he that saith, I believe +the gospel to be true, and I am willing to have +Christ upon his covenant terms, and wholly to resign +myself unto him; but I am afraid yet that I am +not a true believer. This person is truly penitent, +and is a true believer, and therefore ought to come.</p> + +<p>5. The case <i>de esse</i>, whether a man be a true christian +or not, is in order before the case <i>de scire</i>, whether +he be certain of it, or not.<span +class="fnanchor"><a name="Ref_337" id="Ref_337" href="#Foot_337">[337]</a></span> +He that is a hypocrite +is bound by God first to know that he is so, and +then to repent, and then to communicate. He that +is sincere, is bound by God to know that he is +sincere, and to be thankful, and to communicate; +and man's neglect of one duty will not make God +change his laws, which still bind them to all this at +once.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_336" id="Foot_336" href="#Ref_336">[336]</a> +1 Cor. xi. 28, 29, 31.</p> + +<p class="nodent"><a name="Foot_337" id="Foot_337" href="#Ref_337">[337]</a> +2 Cor. xiii. 5, 6.</p> + +</div> + +<h3>Quest. XCVIII.<i> Is it lawful or a duty to join oblations to the +sacrament, and how?</i></h3> + +<p><i>Answ.</i> 1. There is no question but a christian must +give up himself, soul and body, with all that he +hath, to God for his service; and this oblation is +christianity itself.<span +class="fnanchor"><a name="Ref_338" id="Ref_338" href="#Foot_338">[338]</a></span></p> + +<p>2. It is undoubted that the Lord's day is a fit time +for our depositing what we have to spare for charitable +and pious uses, and this is partly of divine appointment, +1 Cor. xvi. 1, 2.</p> + +<p>3. No doubt but what we give to the poor, should +be for God's sake, and from our love to God; and +therefore must first be devoted or given up to God, +and but secondarily to the poor.<span +class="fnanchor"><a name="Ref_339" id="Ref_339" href="#Foot_339">[339]</a></span></p> + +<p>4. It is certain that the Lord's supper is as fit a +season as any part of that day, for such oblations +and collections. The ancient christians did therefore +call it the communion, because in it they showed +their love and communion, and feasted in common +to that end. There are two several sorts of oblations +which may lawfully be made (and fitly) at the communion. +1. The creatures of bread and wine should +be offered or presented before God, as acknowledging +him to be the Creator and Giver of all, and to +desire his acceptance and benediction of them for +that holy use. 2. Our alms or charitable contribution +may be then fitly offered to God, that he may +first accept it, and so it may be communicated to the +church and poor. When we receive from God the +most obliging benefits, when we return our greatest +thanks, when we resign ourselves and all to God, it +is then sure a seasonable time, to express all by the +oblation of our benevolence: that hypocrites may +not pretend that they are charitable in secret, but +the church may have due notice of it, and the pastors +be duly intrusted with it.<span +class="fnanchor"><a name="Ref_340" id="Ref_340" href="#Foot_340">[340]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_338" id="Foot_338" href="#Ref_338">[338]</a> +Rom. xii. 1; 1 Pet. ii. 5, 9.</p> + +<p class="nodent"><a name="Foot_339" id="Foot_339" href="#Ref_339">[339]</a> +Matt. x. 42; xxv. 40, &c.</p> + +<p class="nodent"><a name="Foot_340" id="Foot_340" href="#Ref_340">[340]</a> +1 Cor. xvi. 1, 2.</p> + +</div> + +<h3>Quest. XCIX. <i>How many sacraments are there appointed by Christ?</i></h3> + +<p><i>Answ.</i> The word sacrament hath so many significations, +that it is not fit for the question till it be explained.<span +class="fnanchor"><a name="Ref_341" id="Ref_341" href="#Foot_341">[341]</a></span> +Passing all others now, we must take +notice, 1. That our use of it is not so large as the +Latin interpreter who putteth it for Mystery, but for +A solemn dedication of man to God by a vow expressed +by some sacred ceremony, signifying mutually +our covenant to God, and God's reception of us and +his covenant with us. And it is brought into the +church from the Roman military oath called a sacrament, +in which, as Tertul. "de Cor. Mil." showeth, +the soldier sware fidelity and obedience to Cæsar, +renouncing father, mother, &c. for his service, and +swearing to prefer it, and its safety, before them all: +see Martinius's reciting the oath out of divers +authors. This is our sense of the word; let no man +now that taketh it in other sense, pretend therefore +that we differ in doctrine.</p> + +<p>2. Seeing it is no Scripture word, it is not of necessity +to the faith or peace of the church; but when +disputers agree not of the sense of the word, they had +best lay it by, and use such terms whose sense they +can agree on.</p> + +<p>3. The name sacrament is either taken from the +covenant sworn to, or from the sign or ceremony of +consent, by which we oblige ourselves, or from both +together.</p> + +<p>4. The covenant of christianity is different from a +particular covenant of some office; and accordingly +the sacrament is to be distinguished.</p> + +<p>5. As civil, economical, and ecclesiastical offices +are distinct, so are their several sacraments.</p> + +<p>6. The solemn renewing of the sacred vow or +covenant, without any instituted, obliging sign, is to +<span class="pagenum"><a name="Page_690" id="Page_690">{690}</a></span> +be distinguished from the renewing it by such a sign +of God's institution: and now I conclude,</p> + +<p>1. As the word sacrament is taken improperly +<i>secundum quid</i>, from the nobler part only, that is, +the covenant, (as a man's soul is called the man,) so +there are as many sacraments as covenants; and +there is in specie but one covenant of christianity, +and so but one sacrament of christianity, variously +expressed.</p> + +<p>2. As the word sacrament is taken properly and +fully according to the aforesaid description; so there +are properly two sacraments of christianity, or of the +covenant of grace; that is, baptism, the sacrament of +initiation, (most fully so called,) and the Lord's supper, +or the sacrament of confirmation, exercise, and +progress.</p> + +<p>3. As the word sacrament is taken less properly, +defectively, <i>secundum quid</i>, for the same covenant of +grace or christianity renewed by any arbitrary sign +of our own, without a solemn ceremony of divine institution, +so there are divers sacraments of christianity +or the covenant of grace, that is, divers solemn +renewals of our covenant with God. As, 1. At our +solemn transition from the state of infant membership +unto that of the adult, when we solemnly own +our baptismal covenant, which Calvin and many protestants +(and the English rubric) call confirmation. +2. The solemn owning the christian faith and covenant, +in our constant church assemblies, when we +stand up at the creed or profession of our faith, and +all renew our covenant with God, and dedication to +him. 3. At solemn days of fasting or humiliation, +and of thanksgiving when this should be solemnly +done. Especially upon some public defection. +4. Upon the public repentance of a particular sinner +before his absolution. 5. When a man is going out +of the world, and recommending his soul to God by +Christ; all these are solemn renewings of our covenant +with God, in which we may use any lawful, +natural, or arbitrary signs or expressions, to signify +our own minds by, as speaking, subscribing, standing +up, lifting up the hand, laying it upon a book, +kissing the book, &c. These sacraments are improperly +so called; and are divine as to the covenant renewed, +but human as to the expressing signs.</p> + +<p>4. Ordination is not improperly or unfitly called a +sacrament, because it is the solemnizing of a mutual +covenant between God and man, for our dedication +to his special service, and his reception of us and +blessing on us, though imposition of hands be not so +solemn a ceremony by mere institution, as baptism +and the Lord's supper. But then it must be noted, +that this is not <i>sacramentum christianitatis</i>, a sacrament +of the christian covenant; but <i>sacramentum +ordinis vel officii particularis</i>, a sacrament of orders, +or a particular office; but of divine institution.</p> + +<p>5. The solemn celebration of marriage, is an economical +sacrament; that is, a solemn obligation of +man and woman by vow to one another, and of both +to God in that relation, which may be arbitrarily +expressed by lawful signs or ceremonies.</p> + +<p>6. The solemn covenant of a master with his servant, +is on the same account an economical sacrament.</p> + +<p>7. The inauguration of a king, in which he is +sworn to his subjects, and dedicated to God in that +office, and his subjects sworn or consent to him, is a +civil sacrament, whether unction be added or not. +And so is a judge's entrance on his office, when it is +done so solemnly by an obliging vow or covenant.</p> + +<p>8. Confirmation in the papists' sense, as conferred +by chrism on infants for giving them the Holy +Ghost, is but an unwarrantable imitation of the old +miraculous operation by the apostles, and neither a +christian sacrament, nor a warrantable practice, but +a presumption.</p> + +<p>9. The same may be said of their sacrament of extreme +unction.</p> + +<p>10. Their sacrament of marriage is no otherwise a +sacrament, than the inauguration of a king is; which +is approved by God as well as marriage, and signifieth +also an honourable collation of power from the +universal King.</p> + +<p>11. Their sacrament of penance is no otherwise a +sacrament than many other forementioned renewings +of our covenant are.</p> + +<p>12. Therefore the papists' seven sacraments, or +septenary distribution, is confused, partly redundant, +partly defective, and unworthy to be made a part of +their faith or religion, or the matter of their peevish +and ignorant contendings. And they that peremptorily +say, without distinguishing, that there are but +two sacraments in all, do but harden them by the +unwarrantable narrowing of the word.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_341" id="Foot_341" href="#Ref_341">[341]</a> +Of which see Martinius fully in "Onom. de Sacram." +Bellarmin himself reckoneth five.</p> + +</div> + +<h3>Quest. C. <i>How far is it lawful, needful, or unlawful for a man to +afflict himself by external penances for sin?</i></h3> + +<p><i>Answ.</i> 1. Not to the destroying of his body, life, or +health, or the disabling or unfitting body or mind, for +the service of God.</p> + +<p>2. Not to be the expression of any sinful, inordinate +dejection, despondency, sorrow, or despair.</p> + +<p>3. Not so as may be an outward appearance of +such inordinate passions, or as may be a scandal to +others, and deter them from religion as a melancholy, +hurtful thing.</p> + +<p>4. Nor as if God would accept the mere external +self-afflicting for itself, or as if he loved our hurt, or +as if we merited of him by our unprofitable, voluntary +troubles.</p> + +<p>But, 1. It is a duty to express true godly sorrow +by its proper exercise and signs, so far as either the +acting of it, or the increase or continuance by the +means of those expressions is profitable to ourselves.</p> + +<p>2. And also so far as is needful to the profiting of +others, by showing them the evil of sin, and drawing +them to repentance.<span +class="fnanchor"><a name="Ref_342" id="Ref_342" href="#Foot_342">[342]</a></span></p> + +<p>3. And so far as is necessary to the satisfying of +the church of the truth of our repentance, in order +to our absolution and communion.</p> + +<p>4. Especially so far as is necessary to subdue our +fleshly lusts, and tame our bodies, and bring them +into a due subjection to our faith, and to avoid our +sin for the time to come. And also by the exercise +of sober mortification, prudently, to keep under all +our worldly phantasies, and love of this present +world, without unfitting ourselves for duty.</p> + +<p>5. And so far as is needful by such mortification, +to fit us for fervent prayer, especially by fasting on +days of humiliation; and to help us in our meditations +of death and judgment, and to further our +heavenly contemplations and conversation.</p> + +<p>6. The greatest difficulty is, Whether any self-revenge +be lawful or due; which is answered by +what is said already; none such as disableth us for +God's service is lawful. But true repentance is an +anger or great displeasure with ourselves for sin, and +a hatred of sin, and loathing of ourselves for it; and +to judge, condemn, and afflict our own souls by a +voluntary self-punishing, is but that exercise of +<span class="pagenum"><a name="Page_691" id="Page_691">{691}</a></span> +justice on ourselves, which is fit for pardoned sinners +that are not to be condemned by the Lord, and indeed +the just exercise of repentance and displeasure +against ourselves.<span +class="fnanchor"><a name="Ref_343" id="Ref_343" href="#Foot_343">[343]</a></span> +On which accounts of sober +self-revenge we may cherish such degrees of godly +sorrow, fasting, coarse clothing, (as sackcloth,) and +denying ourselves the pleasures of this world, as +shall not be hurtful but helpful to our duty. And if +great and heinous sinners have of old on these +terms, exceeded other men in their austerities, and +self-afflictings, we cannot condemn them of superstition, +unless we more particularly knew more cause +for it. But popishly to think that self-afflicting +without respect to such causes or necessities is a +meritorious perfection, fit for others, is superstition +indeed.<span +class="fnanchor"><a name="Ref_344" id="Ref_344" href="#Foot_344">[344]</a></span> +And to think, as many of the melancholy +do, that self-murder is a lawful self-revenge, is a +heinous sin, and leadeth to that which is more +heinous and dangerous.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_342" id="Foot_342" href="#Ref_342">[342]</a> +Isa. lviii. 3, 5-8, &c.; Mark ix. 13; xii. 7; Matt. vi. 1, +3, 5, 6, 17; Zech. viii. 19; 2 Cor. ii. 7; Col. ii. 22-24; Joel +i. 14; ii. 15; Dan. ix. 3; Acts x. 13; 1 Cor. vii. 5; Luke ii. +37; Matt. iv. 2; 2 Sam. xii. 22; Luke xviii. 12; 2 Cor. vii. +9-11; 1 Cor. ix. 27; Col. i. 5, 6; Rom. xiii. 13, 14.</p> + +<p class="nodent"><a name="Foot_343" id="Foot_343" href="#Ref_343">[343]</a> +Psal. lxix. 10; Lev. xvi. 29, 31; xxiii. 27, 32; Numb. +xxix. 7; xxx. 13; Ezra viii. 21.</p> + +<p class="nodent"><a name="Foot_344" id="Foot_344" href="#Ref_344">[344]</a> +Isa. lviii. 5.</p> + +</div> + +<h3>Quest. CI. <i>Is it lawful to observe stated times of fasting imposed +by others, without extraordinary occasions? And particularly Lent?</i></h3> + +<p><i>Answ.</i> Remember that I here meddle not with the +question, how far is it lawful for rulers to impose +such fasts on others? save only to say, 1. That it is +undoubtedly fit for kings to do it by precepts, and +churches by consent, in extraordinary cases of defection, +sin, or judgments.<span +class="fnanchor"><a name="Ref_345" id="Ref_345" href="#Foot_345">[345]</a></span> +2. That it is undoubtedly +sinful usurpation, for either pope or any pretended +ecclesiastical, universal rulers, to impose such +on the universal church (because there are no +universal rulers). Or for a neighbour bishop by +usurpation to impose it on a neighbour church. 3. +And that it is sinful in all or many churches, to make +by their agreements such things to be necessary to +their union or communion with their neighbour +churches, so that they will take all those for schismatics +that differ from them in such indifferent +things. But as to the using of such fasts (omitting +the imposing) I say,</p> + +<p>I. 1. That so great and extraordinary a duty as +holy fasting, must not be turned into a mere formality +or ceremony.<span +class="fnanchor"><a name="Ref_346" id="Ref_346" href="#Foot_346">[346]</a></span></p> + +<p>2. No particular man must be so observant of a +public, commanded, anniversary fast, as for it to +neglect any duty commanded him by God which is +inconsistent with it. As to rejoice or keep a thanksgiving +in Lent, upon an extraordinary obliging cause; +to keep the Lord's day in Lent, as a day of thanksgiving +and rejoicing; to preserve our own health, +&c. It is not lawful in obedience to man, to fast so +much, or use such diet, as is like to destroy our lives +or health; these being not so far put into the power +of man; nor can man dispense with us as to the +duty of self-preservation. If God himself require +us not to offer him our lives and health needlessly, +as an acceptable sacrifice, nor ever maketh self-destruction +our duty, no nor any thing that is not for +man's own good; then we are not to believe without +very clear proof that either prince or prelates have +more power than ever God doth use himself.</p> + +<p>3. Such an anniversary fast as is meet for the remembrance +of some great sin or judgment, if commanded, +is to be kept, both for the reason of it, and +for the authority of the commander. For, 1. It is +not unlawful as anniversary. (For, (1.) It is not +forbidden, and, (2.) There may be just occasion. +Some arbitrarily keep an anniversary fast on the day +of their nativity (as I have long done); and some +on the day that they fell into some great sin; and +some on the day of the death of a friend, or of some +personal, domestic, or national calamity; and none +of this is forbidden.) 2. And that which is not unlawful +in itself, is not therefore unlawful to be done +because it is commanded; seeing obedience to superiors +is our duty and not our sin, unless in sinful +things.</p> + +<p>4. Whether it be lawful or meet to commemorate +Christ's sufferings by anniversary fasts, is next to be +considered.</p> + +<p>II. As for Lent in particular, we must distinguish, +1. Between the ancient Lent, and the later Lent. +2. Between keeping it on a civil account, and on a +religious. 3. Between true fasting, and change of +diet. 4. Between the imitation of Christ's forty +days' fasting, and the mere commemoration of it. +Which premised I conclude,</p> + +<p>1. The keeping a true fast or abstinence from +food, for forty days, on what account soever, being +impossible, or self-murder, is not to be attempted.</p> + +<p>2. The imitation of Christ in his forty days' fasting +is not to be attempted or pretended to; because +his miraculous works were not done for our imitation. +And it is presumption for us to pretend to such a +power as is necessary to miracles; or yet to make +any essays at such an imitation, any more than at the +raising of the dead.</p> + +<p>3. The pretending of a fast when men do but +change their diet, flesh for fish, fruit, sweetmeats, +&c. is but hypocritical and ridiculous; most poor +labourers, and temperate ministers, do live all the +year on a more flesh-denying diet, and in greater abstinence, +than many papists do in Lent, or on their +fasting days. And what a ridiculous dispute is it to +hear, e. g. a Calvin that never eateth but one small +meal a day for many years, to plead against the +keeping of the popish fasts, and their clergy call +him voracious, and carnal, and an epicure, and plead +for fasting as holy mortification, who eat as many +meals and as much meat on a Lent day or fasting +day, as Calvin did in three feasting days; and drink +as much wine in a Lent, as he in twenty years! Sure +I am I know many such on both sides; some that +eat but a small meal a day, and never drink wine at +all, and others that drink wine daily, and eat of many +dishes at a meal, and that to the full, and of the +sweetest, as fish, fruits, &c. yet rail at the former +for not fasting as they do. So delusory are the outward +appearances, and so false the pretensions of the +carnal sort!</p> + +<p>4. The ancient Lent consisted first of one day +(Good Friday) alone; and after that of three days, +and then of six, and at last it came up to forty. (Of +which read Dallæus <i>ubi supra</i> at large.)</p> + +<p>5. None can question the lawfulness of and obedient +keeping of such a civil Lent fast as our statutes +command, for the vending of fish, and for the breed +of cattle; so be it no bodily necessity or greater +duty be against it.</p> + +<p>6. It is not unlawful for those that cannot totally +fast, yet to use more abstinence and a more mortifying +sort of diet than ordinary, for the exercises of +repentance and mortification, in due time.</p> + +<p>7. If authority shall appoint such a mortifying, +abstemious course upon lawful or tolerable grounds +and ends, I will obey them, if they peremptorily require +it, when my health or some greater duty forbiddeth +it not.</p> + +<p>8. As for the commanding such an abstinence, as +in Lent, not in imitation, but bare commemoration +<span class="pagenum"><a name="Page_692" id="Page_692">{692}</a></span> +of Christ's forty days' fast, I would not command it +if it were in my power; but being peremptorily commanded, +I cannot prove it unlawful to obey, with +the afore-mentioned exceptions.</p> + +<p>9. It was anciently held a crime to fast on the +Lord's day, even in Lent; and I take that day to be +separated by Christ and the Holy Ghost for a church +festival or day of thanksgiving; therefore I will not +keep it as a fast, though I were commanded, unless +in such an extraordinary necessity, as aforesaid.</p> + +<p>Of pilgrimages, saints, relics, and shrines, temples, +of their miracles, of praying to angels, to saints, for +the dead, purgatory, of the pope's pardons, indulgences, +dispensations; of the power of true pastors +to forgive sins, with a multitude of such cases, which +are commonly handled in our controversial writers +against the papists, I must thither refer the reader +for a solution, because the handling of all such particular +cases would swell my book to a magnitude +beyond my intention, and make this part unsuitable +to the rest.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_345" id="Foot_345" href="#Ref_345">[345]</a> +2 Chron. xx. 3; Ezra viii. 21; Jonah iii. 5; Zech. viii. +19; Joel ii. 15. Read Dallæus's "Treatise de Jejuniis."</p> + +<p class="nodent"><a name="Foot_346" id="Foot_346" href="#Ref_346">[346]</a> +Isa. lviii. 3, 5-8.</p> + +</div> + +<h3>Quest. CII. <i>May we continue in a church, where some one ordinance +of Christ is wanting, as discipline, prayer, preaching, or sacraments, +though we have all the rest?</i></h3> + +<p><i>Answ.</i> Distinguish, 1. Of ordinances. 2. Of a +stated want, and a temporary want. 3. Of one that +may have better, and one that cannot.</p> + +<p>1. Teaching, prayer, and praise, are ordinances of +such necessity that church assemblies have not their +proper use without them.</p> + +<p>2. The Lord's supper is of a secondary need, and +must be used when it may, but a church assembly may +attain its ends sometimes without it, in a good degree.</p> + +<p>3. Discipline is implicitly exercised when none +but the baptized are communicants, and when professed +christians voluntarily assemble, and the +preaching of the word doth distinguish the precious +from the vile; much more when notorious, +scandalous sinners are by the laws kept from the +sacrament (as our rubric and canons do require).</p> + +<p>4. But for the fuller, explicit, and exacter exercise +of discipline, it is very desirable for the well-being +of the churches; but it is but a stronger fence +or hedge, and preservative of sacred order; and both +the being of a church, and the profitable use of holy +assemblies, may subsist without it; as in Helvetia +and other countries it is found.</p> + +<p>I conclude then, 1. That he that, <i>consideratis considerandis</i>, +is a free man, should choose that place +where he hath the fullest opportunities of worshipping +God, and edifying his soul.</p> + +<p>2. He is not to be accounted a free man that cannot +remove, without a greater hurt than the good, +either to the church or country, or to his family, his +neighbours, or himself.</p> + +<p>3. Without teaching, prayer, and divine praises +we are not to reckon that we have proper church assemblies +and communion.</p> + +<p>4. We must do all that is in our power to procure +the right use of sacraments and discipline.</p> + +<p>5. When we cannot procure it, it is lawful and a +duty to join in those assemblies that are without it, +and rather to enjoy the rest than none. Few churches +have the Lord's supper above once a month, which +in the primitive church was used every Lord's day +and ofter; and yet they meet on other days.<span +class="fnanchor"><a name="Ref_347" id="Ref_347" href="#Foot_347">[347]</a></span></p> + +<p>6. It is possible that preaching, prayer, and praise, +may be so excellently performed in some churches +that want both discipline and the Lord's supper, and +all so coldly and ignorantly managed in another +church that hath all the ordinances, that men's souls +may much more flourish and prosper under the former +than the latter.</p> + +<p>7. If forbearing or wanting some ordinances for +a time, be but in order to a probable procurement of +them, we may the better forbear.<span +class="fnanchor"><a name="Ref_348" id="Ref_348" href="#Foot_348">[348]</a></span></p> + +<p>8. The time is not to be judged of only by length, +but by the probability of success. For sometimes +God's providence, and the disturbances of the times, +or the craft of men in power, may keep men so long +in the dark, that a long expectation or waiting may +become our duty.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_347" id="Foot_347" href="#Ref_347">[347]</a> +Acts xxviii. 31; xi. 26; xx. 7, 20, &c.; 1 Cor. xiv.; +Acts ii. 42; 1 Tim. iv. 13, 14; 2 Tim. iv. 1, 2; 2 Tim. iii. +16; Heb. x. 25, 26; Col. iv. 16; Acts xiii. 27; xv. 21; +1 Thess. v. 27; 1 Cor. v. 34, &c.</p> + +<p class="nodent"><a name="Foot_348" id="Foot_348" href="#Ref_348">[348]</a> +Matt. xxvi. 31; Acts viii. 1.</p> + +</div> + +<h3>Quest. CIII. <i>Must the pastors remove from one church to another +whenever the magistrate commandeth us, though the bishop contradict +it, and the church consent not to dismiss us; and so of other cases of +disagreement?</i></h3> + +<p><i>Answ.</i> As in man's soul, the intellectual guidance, +the will, and the executive power do concur, so +in church cases of this nature, the potestative government +of the magistrate, the directive guidance of the +senior pastors, and the attractive love of the people +(who are the chief inferior, final cause) should all +concur; and when they do not, it is confusion: and +when God's order is broken which commandeth +their concurrence, it is hard to know what to do, in +such a division which God alloweth not; as it is to +know whether I should take part with the heart +against the head, or with the head against the stomach +and liver, on suppositions of cross inclinations +or interests; whenas nature supposeth either a concord +of inclination and interest, or else the ruin, sickness, +or death of the person; and the cure must be +by reconciling them, rather than by knowing which +to side with against the rest.</p> + +<p>But seeing we must suppose such diseases frequently +to happen, they that cannot cure them must know +how to behave themselves, and to do their own duty. +For my own part, in such cases I would do thus:</p> + +<p>1. I would look at my ultimate end, God's glory, +and at the next end, the good of souls and welfare +of the church; and so at the people's interest as it +is the end of the order of magistracy and ministry: +and I would take myself to be so obliged to that end, +as that no point of mere order could disoblige me, +the end being better than the means as such; therefore +I would do all things to edification, supposing +that all power of man is as Paul's was, for edification +and not for destruction.<span +class="fnanchor"><a name="Ref_349" id="Ref_349" href="#Foot_349">[349]</a></span></p> + +<p>2. But in judging of what is best for the church, +I must take in every accident and circumstance, and +look to many, more than to a few, and to distant +parts as well as to those near me, and to the time +and ages to come, as well as to the present, and not +go upon mistaken suppositions of the church's good; +he that doth not see all things that are to be weighed +in such a case, may err by leaving out some one.</p> + +<p>3. I would obey the magistrate formally for conscience +sake in all things which belong to his office; +and particularly in this case, if it were but a removal +from place to place, in respect to the temple, or +tithes, or for the civil peace, or for the preservation +of church order in cases where it is not grossly injurious +to the church and gospel.</p> + +<p><span class="pagenum"><a name="Page_693" id="Page_693">{693}</a></span> +4. In cases which by God's appointment belong +to the conduct of bishops, or pastors, or the concord +of consociate churches, I would <i>formaliter</i> follow +them. And in particular, if they satisfy me that the +removal of me is an apparent injury to the church, +(as in the Arian's times, when the emperors removed +the orthodox from all the great churches to put in +Arians,) I would not obedientially and voluntarily +remove.</p> + +<p>5. If magistrates and bishops should concur in +commanding my remove in a case notoriously injurious +and pernicious to the church, (as in the +aforesaid case, to bring in an Arian,) I would not +obey formally for conscience sake; supposing that +God never gave them such a power against men's +souls and the gospel of Christ; and there is no +power but of God.</p> + +<p>6. But I would prefer both the command of the +magistrate, and the direction of the pastors, before +the mere will and humour of the people, when their +safety and welfare were not concerned in the case.</p> + +<p>7. And when the magistrate is peremptory, usually +I must obey him materially, when I do it not formally +(in conscience to his mere command). Because +though in some cases he may do that which +belongeth not to his office, but to the pastor's, yet +his violence may make it become the church's interest, +that I yield and give place to his wrath; for +as I must not resist him by force, so if I depart not +at his command, it may bring a greater suffering on +the churches: and so for preventing a greater evil +he is to be submitted to in many cases, where he +goeth against God and without authority; though +not to be formally obeyed.</p> + +<p>8. Particular churches have no such interest in +their ministers or pastors, as to keep them against +their wills and the magistrate's, and against the +interest of the universal church, as shall be next +asserted.</p> + +<p>I have spoken to this instance as it taketh in all +other cases of difference between the power of the +magistrate, the pastor's and the people's interest, +when they disagree, and not as to this case alone.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_349" id="Foot_349" href="#Ref_349">[349]</a> +Eph. iv. 12, 14; 2 Cor. x. 8; xiii. 10; Rom. xiv. 19; +Rom. xv. 2; 1 Cor. x. 23; 1 Cor. xiv. 5, 12, 26; 2 Cor. +xii. 19.</p> + +</div> + +<h3>Quest. CIV. <i>Is a pastor obliged to his flock for life? Or is it +lawful so to oblige himself? And may he remove without their consent? +And so also of a church member, the same questions are put.</i></h3> + +<p>These four questions I put together for brevity, +and shall answer them distinctly.</p> + +<p>I. 1. A minister is obliged to Christ and the universal +church for life, (<i>durante vita</i>,) with this exception, +if God disable him not. 2. But as a pastor +he is not obliged to this or that flock for life. +There is no such command or example in God's +word.</p> + +<p>II. To the second: 1. It is lawful to oblige ourselves +to a people for life in some cases, conditionally; +that is, if God do not apparently call us away. 2. +But it is never lawful to do it absolutely: 1. Because +we shall engage ourselves against God; against his +power over us, and interest in us, and his wisdom +that must guide us. God may call us whither he +please; and though now he speak not by supernatural +revelation, yet he may do it by providential +alterations. 2. And we shall else oblige ourselves +against the universal church, to which we are more +strictly bound, than to any particular church, and +whose good may oblige us to remove. 3. Yea, we +may bind ourselves to the hurt of that church itself; +seeing it may become its interest to part with us. 4. +And we should so oblige ourselves against our duty +to authority, which may remove us.</p> + +<p>III. To the third question I answer, 1. A pastor +may not causelessly remove, nor for his own worldly +commodity when it is to the hurt of the church and +hinderance of the gospel. 2. When he hath just +cause, he must acquaint the people with it, and seek +their satisfaction and consent. 3. But if he cannot +procure it, he may remove without it: as, 1. When +he is sure that the interest of the gospel and universal +church require it: 2. Or that just authority doth +oblige him to it.</p> + +<p>The reasons are plain from what is said; and also, +1. He is no more bound to the people, than they are +to him; but they are not so bound to him, but they +may remove on just occasion. 2. If he may not remove, +it is either because God forbids it, or because +his own contract with them hath obliged him +against it. But, 1. God no where forbids it: 2. +Such a contract is supposed not made, nor lawful to +be made.</p> + +<p>IV. As to the people's case, it needs no other +answer; 1. No member may remove without cause. +2. Nor abruptly and uncharitably to the church's +dissatisfaction, when he may avoid it. But, 3. He +may remove upon many just causes, (private or public,) +whether the church and pastors consent or not, +so the manner be as becometh a christian.</p> + +<h3>Quest. CV. <i>When many men pretend at once to be the true pastors of +a particular church against each other's title, through differences +between the magistrates, the ordainers, and the flocks, what should +the people do, and whom should they adhere to?</i></h3> + +<div class="sidenote">What pastor to adhere to.</div> + +<p><i>Answ.</i> This case is mostly answered +before in Quest. LXXXII. &c. I +need only to add these rules of caution. +1. Do not upon any pretence accept of a +heretic, or one that is utterly unfit for the office.</p> + +<p>2. Do not easily take a dividing course or person, +but keep as much as may be in a way of concord +with the united, faithful pastors and churches in +your proximity or country.</p> + +<p>3. Look to the public good and interest of religion, +more than to your particular congregation.</p> + +<p>4. Neglect not the greatest advantages for your +own edification; but rather take them by a removal +of your dwelling, though you suffer by it in your +estates, than by any division, disturbance of the +church's peace, or common detriment.</p> + +<p>5. Do not easily go against the magistrate's commands; +unless they be apparently unlawful, and to +the church's detriment or ruin, in the reception of +your pastors.</p> + +<p>6. Do not easily forsake him that hath been justly +received by the church, and hath possession, that is, +till necessity require it.</p> + +<h3>Quest. CVI. <i>To whom doth it belong to reform a corrupted church? to +the magistrates, pastors, or people?</i></h3> + +<p><i>Answ.</i> A church is reformed three several ways: +1. By the personal reformation of every member: 2. +By doctrinal direction: and, 3. By public, forcible +execution, and constraint of others.</p> + +<p>1. Every member, whether magistrates, pastors, or +people, must reform themselves, by forsaking all +their own sins, and doing their own duties. If a +ruler command a private person to go to mass, to +own any falsehood, or to do any sin, he is not to be +obeyed, because God is to be first obeyed.</p> + +<p>2. The bishops or pastors are to reform the church +by doctrine, reproof, and just exhortations, and nunciative +commands in the name of Christ to rulers +<span class="pagenum"><a name="Page_694" id="Page_694">{694}</a></span> +and people to do their several duties; and by the +actual doing of his own.<span +class="fnanchor"><a name="Ref_350" id="Ref_350" href="#Foot_350">[350]</a></span></p> + +<p>3. The king and magistrates under him, only, +must reform by the sword, that is, by outward force, +and civil laws and corporal penalties: as forcibly to +break down images, to cast out idolaters, or the instruments +of idolatry from the temples, to put true +ministers in possession of the temples, or the legal +public maintenance; to destroy, punish, or hurt idolaters, +&c. Supposing still the power of parents and +masters in their several families.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_350" id="Foot_350" href="#Ref_350">[350]</a> +1 Cor. xi. 28, 29, 31, 33, 34; 1 Cor. v. 11; Dan. iii.; vi. +1 Cor. v. 3-5; 1 Pet. v. 2, 3; Luke xxii. 24-27.</p> + +</div> + +<h3>Quest. CVII. <i>Who is to call synods? princes, pastors, or people?</i></h3> + +<div class="sidenote">The question of the power of synods is sufficiently +answered before.</div> + +<p><i>Answ.</i> 1. There are several ways +of calling synods: 1. By force and +civil mandates; 2. By pastoral persuasion +and counsel; and, 3. By +humble entreaty and petition.</p> + +<p>1. Magistrates only (that is, the supreme by his +own power, and the inferior by power derived from +him) may call synods by laws and mandates, enforced +by the sword or corporal penalties, or mulcts.</p> + +<p>2. Bishops or pastors in due circumstances may +call synods by counsel and persuasive invitation.</p> + +<p>3. The people in due circumstances and necessity, +may call synods by way of petition and entreaty.</p> + +<p>But what are the due circumstances?</p> + +<p><i>Answ.</i> 1. The magistrate may call them by command +at his discretion, for his own counsel, or for +the civil peace, or the church's good.</p> + +<p>2. The pastors and people may not call them, nor +meet when the magistrate forbiddeth it, except when +the necessity of the church requireth it: synods may +profitably be stated for order, when it may be lawfully +obtained (both as to limits of place, numbers, +and time). But these prudential orders are not of +stated necessity, but must give place to weightier +reasons on the contrary.</p> + +<p>3. Synods themselves are not ordinarily necessary, +by nature or institution; (let him that affirmeth +it, prove it;) but that which is statedly necessary is, +The concord of the churches as the end, and a necessary +correspondency of the churches as the means, +and synods when they may well be had, as a convenient +sort of means.</p> + +<p>4. When synods cannot be had, or are needless, +messengers and letters from church to church may +keep up the correspondency and concord.</p> + +<p>5. In cases of real necessity, (which are very rare, +though usefulness be more frequent,) the bishops +and people should first petition the king for his consent: +and if that cannot be had, they may meet +secretly and in small numbers, for mutual consultation +and advice about the work of God; and not +by keeping up the formality of their set numbers, +times, places, and orders, provoke the king against +them.</p> + +<p>6. The contempt of synods by the separatists, and +the placing more power in synods than ever God +gave them by others, yea, and the insisting on their +circumstantial orders, making them like a civil +senate or court, have been the two extremes which +have greatly injured and divided the churches, +throughout the world.</p> + +<h3>Quest. CVIII. <i>To whom doth it belong to appoint days and assemblies +for public humiliation and thanksgiving?</i></h3> + +<p><i>Answ.</i> The answer of the last question may serve +for this. 1. The magistrate only may do it by way +of laws, or civil mandate enforced by the sword.</p> + +<p>2. The pastors may do it in case of necessity, by +pastoral advice and exhortation, and nunciative command +in the name of Christ.</p> + +<p>3. The people may do it by petition.</p> + +<p>4. As ordinary church assemblies must be held if +the magistrate forbid them, (of which next,) so must +extraordinary ones, when extraordinary causes make +it a duty.</p> + +<p>5. When the magistrate forcibly hindereth them, +natural impossibility resolveth the question about +our duty.</p> + +<h3>Quest. CIX. <i>May we omit church assemblies on the Lord's day, if the +magistrate forbid them?</i></h3> + +<div class="sidenote">May we omit church assemblies on the Lord's day, +if forbidden by magistrates.</div> + +<p><i>Answ.</i> 1. It is one thing to forbid +them for a time, upon some special +cause, (as infection by pestilence, fire, +war, &c.) and another to forbid them +statedly or profanely.</p> + +<p>2. It is one thing to omit them for a time, and +another to do it ordinarily.</p> + +<p>3. It is one thing to omit them in formal obedience +to the law; and another thing to omit them in +prudence, or for necessity, because we cannot keep +them.</p> + +<p>4. The assembly and the circumstances of the +assembly must be distinguished.</p> + +<p>(1.) If the magistrate for a greater good, (as the +common safety,) forbid church assemblies in a time +of pestilence, assault of enemies, or fire, or the like +necessity, it is a duty to obey him. 1. Because +positive duties give place to those great natural duties +which are their end: so Christ justified himself and +his disciples' violation of the external rest of the +sabbath. "For the sabbath was made for man, and +not man for the sabbath." 2. Because affirmatives +bind not <i>ad semper</i>, and out-of-season duties become +sins. 3. Because one Lord's day or assembly is not +to be preferred before many, which by the omission +of that one are like to be obtained.</p> + +<p>(2.) If princes profanely forbid holy assemblies +and public worship, either statedly, or as a renunciation +of Christ and our religion; it is not lawful +formally to obey them.</p> + +<p>(3.) But it is lawful prudently to do that secretly +for the present necessity, which we cannot do publicly, +and to do that with smaller numbers, which we +cannot do with greater assemblies, yea, and to omit +some assemblies for a time, that we may thereby +have opportunity for more: which is not formal but +only material obedience.</p> + +<p>(4.) But if it be only some circumstances of assembling +that are forbidden us, that is the next case to +be resolved.</p> + +<h3>Quest. CX. <i>Must we obey the magistrate if he only forbid us +worshipping God in such a place, or country, or in such numbers, or +the like?</i></h3> + +<div class="sidenote">What if we be forbidden only place, numbers, &c.</div> + +<p><i>Answ.</i> We must distinguish between +such a determination of circumstances, +modes, or accidents, as +plainly destroy the worship or the end, and such as +do not. For instance, 1. He that saith, You shall +never assemble but once a year, or never but at midnight, +or never above six or seven minutes at once, +&c. doth but determine the circumstance of time: +but he doth it so as to destroy the worship, which +cannot so be done, in consistency with its ends. But +<span class="pagenum"><a name="Page_695" id="Page_695">{695}</a></span> +he that shall say, You shall not meet till nine o'clock, +nor stay in the night, &c. doth no such thing.</p> + +<p>So, 2. He that saith, You shall not assemble but +at forty miles' distance one from another; or you +shall meet only in a room, that will hold but the +twentieth part of the church; or you shall never +preach in any city or populous place, but in a wilderness +far from the inhabitants, &c. doth but determine +the circumstance of place: but he so doth +it, as tends to destroy or frustrate the work which +God commandeth us. But so doth not he that only +boundeth churches by parish bounds, or forbiddeth +inconvenient places.</p> + +<p>3. So he that saith, You shall never meet under a +hundred thousand together, or never above five or +six, doth but determine the accident of number: +but he so doth it as to destroy the work and end. +For the first will be impossible; and in the second +way they must keep church assemblies without +ministers, when there is not so many as for every +such little number to have one. But so doth not he +that only saith, You shall not meet above ten thousand, +nor under ten.</p> + +<p>4. So he that saith, You shall not hear a Trinitarian, +but an Arian; or you shall hear only one that +cannot preach the essentials of religion, or that cries +down godliness itself; or you shall hear none but +such as were ordained at Jerusalem or Rome, or +none but such as subscribe the council of Trent, &c. +doth but determine what person we shall hear: but +he so doth it as to destroy the work and end. But +so doth not he that only saith, You shall hear only +this able minister, rather than that.</p> + +<p>I need not stand on the application. In the latter +case we owe formal obedience. In the former we +must suffer, and not obey.</p> + +<p>For if it be meet so to obey, it is meet in obedience +to give over God's worship. Christ said, +"When they persecute you in one city, flee to another;" +but he never said, If they forbid you preaching +in any city, or populous place, obey them. He +that said, "Preach the gospel to every creature, and +to all nations, and all the world," and that "would +have all men to be saved and to come to the knowledge +of the truth,"<span +class="fnanchor"><a name="Ref_351" id="Ref_351" href="#Foot_351">[351]</a></span> +doth not allow us to forsake +the souls of all that dwell in cities and populous +places, and preach only to some few cottagers elsewhere; +no more than he will allow us to love, pity, +and relieve the bodies only of those few, and take +none for our neighbours that dwell in cities, but with +priest and Levite to pass them by.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_351" id="Foot_351" href="#Ref_351">[351]</a> +Matt. x. 30; Mark xvi. 15; Matt. xxviii. 19; 1 Tim. ii. +4; 2 Tim. ii. 25, 26; iv. 1-3.</p> + +</div> + +<h3>Quest. CXI. <i>Must subjects or servants forbear weekly lectures, +reading, or such helps, above the Lord's day's worship, if princes or +masters do command it?</i></h3> + +<p><i>Answ.</i> 1. There is great difference between a mere +subject, or person governed, and a servant, slave, +or child.</p> + +<p>2. There is great difference between such as are +hindered by just cause and real necessities, and +such as are hindered only through profane malignity.</p> + +<p>(1.) Poor people have not so much leisure from +their callings, as the rich; and so providing for +their families may, at that time, by necessity become +the greater and the present duty.</p> + +<p>(2.) So may it be with soldiers, judges, and others, +that have present urgent work of public consequence; +when others have no such impediment.</p> + +<p>(3.) He that is the child or slave of another, or is +his own by propriety, is more at his power, than he +that is only a subject, and so is but to be governed +in order to his own and the common good.</p> + +<p>(4.) A servant that hath absolutely hired himself +to another, is for that time near the condition of a +slave; but he that is hired but with limitations, and +exceptions of liberty, (expressed or understood,) hath +right to the excepted liberty.</p> + +<p>(5.) If the king forbid judges, soldiers, or others, +whose labours are due to the public, to hear sermons +at that time when they should do their work, +or if parents or masters so forbid children and servants, +they must be obeyed, while they exclude not +the public worship of the Lord's own day, nor necessary +prayer and duty in our private daily cases.</p> + +<p>(6.) But he that is under such bondage as hindereth +the needful helps of his soul, should be gone to +a freer place, if lawfully he can. But a child, wife, +or such as are not free, must trust on God's help in +the use of such means as he alloweth them.</p> + +<p>(7.) A prince, or tutor, or schoolmaster, who is not +a proprietor of the person, but only a governor, is +not to be obeyed formally and for conscience sake, +if he forbid his subjects or scholars such daily or +weekly helps for their salvation as they have great +need of, and have no necessity to forbear; such as +are hearing or assembling with the church on the +week days at convenient time, reading the Scriptures +daily, or good books, accompanying with men fearing +God, praying, &c.; because God hath commanded +these when we can perform them.</p> + +<h3>Quest. CXII. <i>Whether religious worship may be given to a creature? +and what?</i></h3> + +<p><i>Answ.</i> While the terms of the question remain +ambiguous, it is uncapable of an answer.</p> + +<p>1. By worship is meant either <i>cultus in genere</i>, +any honour expressed to another; or some special +act of honour. We must understand the question +in the first general sense, or else we cannot answer +it, till men tell us, what acts of honouring they +mean.</p> + +<p>2. By religious is meant, either in general, that +which we are bound to by God, or is done by virtue of +a religious, that is, a divine obligation, and so is made +part of our religion; that is, of our obedience to +God: or else by religious is meant divine, or that +which is properly due to God. The question must +be taken in the first general sense; or else it is no +question, but ridiculous (to ask whether we may +give God's proper worship to a creature).</p> + +<p>And so I answer, 1. By way of distinction. 2. Of +solution.</p> + +<p>(1.) We must distinguish between the honour of +worshipping acts of the mind, and of the body. (2.) +Between idolatry as against the first commandment, +and idolatry or scandal as against the second.</p> + +<p><i>Af. Prop.</i> 1. There is due to every creature, a true +estimation of it according to the degree of its dignity +or goodness; and a love proportionable: as also a +belief, a trust, a fear, proportionable to every man's +credibility, fidelity, power, &c.</p> + +<p>2. There is an eminent degree therefore of estimation, +reverence, and love, and trust, due to good +men above bad, and to those in heaven above those +on earth; and a peculiar honour to rulers as such, +which is not due to their inferiors.<span +class="fnanchor"><a name="Ref_352" id="Ref_352" href="#Foot_352">[352]</a></span></p> + +<p>3. This is to be expressed by the body, by convenient +actions.</p> + +<p>4. The highest honour which we owe to any, is +for the image of God in them; viz. 1. His natural +image, as men. 2. His moral image, as saints. 3. +<span class="pagenum"><a name="Page_696" id="Page_696">{696}</a></span> +His relative image of supereminency, as superiors. +And so it is God in them first, and they next as the +images of God, who are to be honoured.</p> + +<p>5. There is no honour to be given to any creature, +but that of which God himself is the end; viz. as it +referreth to his glory.</p> + +<p>6. Therefore all honour given to men must be +thus far religious honour (or worship); for as all +things are sanctified to and by saints, so all things +that religious men do, must be religiously done.<span +class="fnanchor"><a name="Ref_353" id="Ref_353" href="#Foot_353">[353]</a></span></p> + +<p>7. As persons, so places, books, words, utensils, +times, &c. must be honoured for God's sake, as they +are related to God, with such estimations and expressions +as are suitable to their relations.</p> + +<p><i>Neg.</i> 1. No creature must be esteemed to be a +god; nor any of God's proper attributes or honour +given to any creature whatsoever.</p> + +<p>2. No creature must be esteemed better, or +greater, or wiser, than it is (as far as we have +means to know it).</p> + +<p>3. Whatsoever outward expressions of honour (by +word or deed) are appropriated to the true God, +1. By divine institution; 2. Or by nature; 3. Or +by received usage, that expression of honour ought +not to be used to a creature, were the heart never so +free from honouring it. (1.) Because it is bodily +idolatry: (2.) And scandal as being idolatry interpretatively, +in the just sense of others.<span +class="fnanchor"><a name="Ref_354" id="Ref_354" href="#Foot_354">[354]</a></span></p> + +<p>4. Whatsoever outward expressions of honour +idolaters have used, and do use, to signify their inward +idolatry, or taking a creature or a fiction to be +God, and so make it a <i>tessera</i>, or symbol, or professing +sign of that their idolatry, if those actions are +so used or esteemed among us, or within the notice +of our actions, it is unlawful for us to use the like to +any creature. Because the use of their expression +maketh it to be a profession of idolatry by us, and +so to be interpretative idolatry and scandal; for to +use professing symbols is to profess.</p> + +<p>Except when there is some notorious reason to +use the same words or actions to another lawful signification, +which is of greater weight than the scandal; +and we make it as public to obviate the scandal, +that we do it not to the idolater's intents.</p> + +<p>For example, If the Mahometans make it a symbol +of their religion, to say, God is but one, upon a +false supposition that the christians make more gods +than one; yet it is lawful for us to use that symbolical +word to a better end. But if they add to their +symbol, and Mahomet is his prophet, we may not +use that, because it is, 1. Symbolical of a false religion; +2. And a falsehood of itself.</p> + +<p>So if they make it a distinctive note of their religious +meetings, to congregate the people by voice +and not by bells, when it will be taken for a professing +their religion to do the same, we must avoid +it; but not when there is great cause for it, (as if +we have no other means,) and the reason against it +or scandal may be well avoided.</p> + +<p>5. Image worship, (or bowing or otherwise worshipping +towards an image as an object,) in the +time of divine worship, or when we otherwise pretend +to be worshipping God, is so gross an appearance +of inward idolatry, (either as visibly describing +God to be like a creature, or else as seeming to mean +what idolaters did by that action,) that God hath +thought meet to forbid it to all mankind by a special +law. (Command. 2.)</p> + +<p>6. The scandal of seeming idolatry is a heinous +sin, and not to be excused by the contrary meaning +of the heart, no more than lying, idolatrous professions +are. Because to blaspheme God as if he were +like a creature, or to tell the world by our actions +that a creature is God, are both very heinous. And +so is it to murder our brethren's souls, by tempting +them to the like.<span +class="fnanchor"><a name="Ref_355" id="Ref_355" href="#Foot_355">[355]</a></span></p> + +<p>7. It is no appearance of idolatry to kneel to a +king, or a father, or superior, when we are professing +nothing but to honour them with due honour. +But when the church assembleth professedly to +worship God, if then they mix expressions of +veneration to angels, and saints in heaven, or to a +king, or any creature, in their worshipping of God, +without a very notorious signification of sufficient +difference, it will seem a joining them in part of the +same divine honour.<span +class="fnanchor"><a name="Ref_356" id="Ref_356" href="#Foot_356">[356]</a></span></p> + +<p>8. So we may put off our hats to the chair of state, +or king's image, yea and kneel towards it as to him, +if the command is in due time and place, when it is +human worship only which we profess. But to +kneel or bow as an act of honour towards the image +of king, saints, or angels, in the time of our professed +worshipping of God, is scandalous, and an appearance +that we give them a part of that which we are +giving to God.</p> + +<p>9. Yet it is not unlawful even in the sacred assemblies, +to bow to our superior at our entrance, or +going out, or in the intervals of God's worship; because +the time, and custom, and manner may sufficiently +notify the distinction, and prevent the +scandal.</p> + +<p>10. If any presumptuous clergyman on pretence of +their authority, will bring images into the churches, +and set them before us in divine worship, as objects +only of remembrance, and means of exciting our +affections to God, that they may show <i>quam proxime +se accedere posse ad peccatum sine peccato</i>, how near +they can come to sin without sin, it is not meet for +any good christians to follow them in their presumption, +nor by obeying them to invite them to proceed +in their church tyranny.<span +class="fnanchor"><a name="Ref_357" id="Ref_357" href="#Foot_357">[357]</a></span> +Though I now determine +not, whether in case of necessity, a man may not be +present with such a church, if their worship of God +himself be sound, supposing him sufficiently to notify +his dissent, and that he do not himself scandalously +direct his worship toward such images. (As +in the Lutheran churches we may suppose they +do not.)</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_352" id="Foot_352" href="#Ref_352">[352]</a> +Psal. xv 4.</p> + +<p class="nodent"><a name="Foot_353" id="Foot_353" href="#Ref_353">[353]</a> +1 Tim. iv. 5; Tit. i. 15; 1 Cor. x. 14; 1 Pet. iv. 3.</p> + +<p class="nodent"><a name="Foot_354" id="Foot_354" href="#Ref_354">[354]</a> +1 Cor. vi. 9; x. 17; Rev. xxi. 8; xxii. 15; Acts xvii. +16; Gal. v. 20; Second commandment; Rev. xxii. 8, 9; +ii. 14, 20; 1 Cor. viii.; x. 19, 28; 1 John v. 21; Dan. iii.</p> + +<p class="nodent"><a name="Foot_355" id="Foot_355" href="#Ref_355">[355]</a> +Rom. xi. 4; 1 Kings xix. 18; Rev. xxii. 8, 9; Josh. +xxiii. 7; 2 Kings xvii. 35; Exod. xx. 5.</p> + +<p class="nodent"><a name="Foot_356" id="Foot_356" href="#Ref_356">[356]</a> +Gen. xxvii. 29; xxxii. 10; xliv. 8; Exod. xi. 8; 2 Kings +v. 18; Gen. xli. 43; Ruth ii. 10; 1 Sam. xxv. 23, 41.</p> + +<p class="nodent"><a name="Foot_357" id="Foot_357" href="#Ref_357">[357]</a> +Lev. xxvi. 1; Gal. ii. 4, 5; v. 1; 1 Cor. vii. 23.</p> + +</div> + +<h3>Quest. CXIII. <i>What images, and what use of images, is lawful or +unlawful?</i></h3> + +<p><i>Answ.</i> 1. It is unlawful to make any image of +God. Because it would be a blaspheming of him, +as pretending him to be like to that which he is not +like to, that is, a creature.<span +class="fnanchor"><a name="Ref_358" id="Ref_358" href="#Foot_358">[358]</a></span></p> + +<p><i>Object.</i> Man is God's image: it is lawful to make +an image of man; and so an image of God's image, +and that may be a secondary image of God.</p> + +<p><i>Answ.</i> 1. It is the soul of man, of which no image +can be drawn or made, which is the image of God, +and not the body. 2. The image of him who +<span class="pagenum"><a name="Page_697" id="Page_697">{697}</a></span> +<i>secundum quid</i> as to the soul is God's image, is not +God's image, but man's <i>quoad corpus</i> as to another +part. We need not contend much about the name, +whether this may be called a remote image of God +(though undoubtedly unfit). But we must not really +take it to be like him, or use it for his image.</p> + +<p><i>Object.</i> God hath imprinted his image on the whole +creation; e. g. he is called a consuming fire; therefore +fire may be pictured as his image.</p> + +<p><i>Answ.</i> The same answer serveth as to the former +objection. And it is not all the impressions and +<i>vestigia</i> of God's power, wisdom, and goodness, which +are called his image; as the house is not the image +of the builder, or a clock of a clock-maker, &c. And +if God be metaphorically called fire, as he is called a +lion, &c. because of the similitude of some operation +or effect, it followeth not that these are his image; +much less that the image of these is his image.</p> + +<p>2. No image may be made to be a teacher of lies; +as we may not lie by words, so neither by images. +Therefore false stories, or false images of realities, +when made as true, and pretended to be true images +or representations, are unlawful.</p> + +<p>3. Therefore it is unlawful to make an image of a +spirit, pretending it to be a true image. Because it +will be a lie.</p> + +<p>4. It is unlawful so to make, place, or use any +image, as is like to do more harm than good.</p> + +<p>5. Therefore it is unlawful so to make, place, or +use them, as that they are like to tempt a man to +any sin, unless necessity for some greater good require +it. (Of which more anon.)</p> + +<p>6. Therefore all images of such idols or feigned +deities are unlawful, as are like to be any temptation +to any to believe in them, or worship them.</p> + +<p>7. Therefore also all images of such creatures as +others use to give unlawful worship or honour to, are +unlawful when they are like to be a temptation to us +or others to do the like. As among papists the +image of the crucifix, the virgin Mary, and angels +may not be made, placed, or used so as may tempt +any to worship them sinfully as they use to do.</p> + +<p>8. The image of an over-honoured or falsely +honoured person, (though not adored,) may not be +so made, placed, or used, as tendeth to tempt others +also to such honour. As of Mahomet, or Apollonius +(as Alexander Severus placed him and others, with +Abraham and Christ, in his <i>lararium</i> or chapel). +And many give too much honour by images to Alexander, +Cæsar, and such other great thieves and murderers +of mankind.</p> + +<p>9. It is unlawful to make lascivious images of +naked persons, and place or use them so, as tendeth +to be a temptation to lust or immodesty. A common +sin of persons of unclean imaginations.</p> + +<p>10. It is also unlawful so to represent plays, +pompous honours, splendid clothing or buildings, as +tendeth more to tempt the beholders to sinful desires, +than to any good.</p> + +<p>11. It is unlawful to place images in churches or +in secret before our eyes when we are worshipping +God, when it tendeth to corrupt the imagination, or +by possessing it, to hinder the spiritual exercise of +the mind. Which is the ordinary effect of images.</p> + +<p>12. It is unlawful to use images scandalously, as +any of the aforesaid sinners use them, though we do +it not with the same intent. That is, so to use +them, as is interpretatively or in outward appearance +the same with their use; because by so doing we +shall dishonour God as they do, and harden them in +sin. Therefore images in churches or oratories, in +those countries where others use them sinfully, or +near such countries where the same may harden men +in their sin, is evil.</p> + +<p>13. It is unlawful to make talismans or shapes, +upon false suppositions that the very shape naturally +disposeth the matter to receive such influences of the +stars, by which it shall preserve men from plagues, +fire, wild beasts, serpents, diseases, or shall otherwise +work wonders; for which Gaffarel vainly pleadeth at +large; such as they call naturally magical and +charming shapes.</p> + +<p>14. Much more unlawful is it purposely to make +shapes to be symbols or instruments by which the +devil shall operate, whether it be for good or evil; +it being unlawful so far to use him.</p> + +<p>15. So is it to make such shapes, on conceit that +God or good angels will operate in or by them. As +some use the cross or other images, to defend them +from devils, to cure the tooth-ache or other diseases, +or such like use; when God hath neither appointed +any such means to be used, for such ends, nor promised +any such blessing or operation by them.</p> + +<p>16. It is unlawful to place the image of a tutelary +saint or angel in house, church, or town, on supposition +that we shall be the safer while that image is +there placed; or else to profess our trust in that +particular guardian. Because no man knoweth what +angel God doth make his guardian, nor can we distinguish +them; much less that he maketh such or +such a saint our guardian. And men's own (foolish) +choosing such a one to be their guardian, will not +make them so. Nor hath God appointed or promised +to bless any such imagery.</p> + +<p>17. It is sinful to use such amorous images of the +persons towards whom your lust is kindled, as tendeth +to increase or keep up that lust, or to make profession +or ostentation of it. As lustful persons use +to carry or keep the pictures of those on whom they +dote.</p> + +<p>18. It is unlawful to make such use of the pictures +of our deceased friends, as tendeth to increase our +inordinate sorrow for them.</p> + +<p>19. It is unlawful to make such images, monuments, +or memorials of the best and holiest persons +or martyrs, as may endanger or tempt men to any +inordinate veneration of, or confidence in the persons +honoured.</p> + +<p>20. Inward images of God imprinted on the fantasy +are sinful: and so are other such false and sinful +images as afore-mentioned, though they be not made +externally for the use of the eye.</p> + +<p>21. I think it is unlawful to make an image, or +any equal instituted sign, to be the public common +symbol of the christian religion (though it be but a +professing sign); because God having already instituted +the symbols or public <i>tesseræ</i> of our christian +profession or religion, it is usurpation to do the like +without his commission. As the king having made +the wearing of a George and star the badge of the +order of the garter, would take it ill, if any shall +make another badge of the order, much more if they +impose it on all of the order: though I presume not +to condemn it.</p> + +<p>1. All images painted or engraven are not unlawful; +for God himself commanded and allowed the +use of many in the Old Testament. And Christ reprehendeth +not Cæsar's image on his coin.<span +class="fnanchor"><a name="Ref_359" id="Ref_359" href="#Foot_359">[359]</a></span></p> + +<p>2. The civil use of images in coins, sign-posts, +banners, ornaments of buildings, or of books, or +chambers, or gardens, is not unlawful.</p> + +<p>3. As the word image is taken in general for signs, +there is no question but they are frequently to be +used; as all a man's words are the images, that is, +the signifiers of his mind; and all a man's writings +are the same made visible. It is therefore a blind, +<span class="pagenum"><a name="Page_698" id="Page_698">{698}</a></span> +confounding error of some now among us (otherwise +very sober, good men) who accuse all forms of prayer +and of preaching as sinful, because (say they) they +are idols, or images of prayer and of preaching; they +are neither engraven nor painted images of any +creature; but all words are or should be signs of the +speaker's mind. And if you will <i>secundum quid</i> call +only the inward desires by the name of prayer, then +the words are the signs of such prayer. But because +prayer in the full sense is desire expressed, therefore +the expressions are not the signs of such prayer, but +part of the prayer itself, as the body is of the man: +nor is a form, that is fore-conceived or premeditated +words, (whether in mind or writing,) any more an +image of prayer, than extemporate prayer is. All +words are signs, but never the more for being premeditated +or written. And according to this opinion, +all books are sinful images, and all sermon notes, +and the printing of the Bible itself, and all pious +letters of one friend to another, and all catechisms: +strangers will hardly believe, that so monstrous an +opinion as this, should in these very instances be +maintained, by men otherwise so understanding and +truly godly, and every way blameless, as have and +do maintain it at this day.</p> + +<p>4. The making and using of the image of Christ, +as born, living, preaching, walking, dying, (a crucifix,) +rising, ascending, is not unlawful in itself, +though any of the forementioned accidents may make +it so in such cases. As Christ was man like one of +us, so he may be pictured as a man.</p> + +<p><i>Object.</i> His divine nature and human soul are +Christ, and these cannot be pictured; therefore an +image of Christ cannot be made.</p> + +<p><i>Answ.</i> It is not the name, but the thing which I +speak of: choose whether you will call it an image +of Christ <i>secundum corpus</i>, or an image of Christ's +body. You cannot picture the soul of a man, and +yet you may draw the picture of a man's body.</p> + +<p>5. It is a great part of a believer's work, to have +Christ's image very much upon his imagination, and +so upon his mind.<span +class="fnanchor"><a name="Ref_360" id="Ref_360" href="#Foot_360">[360]</a></span> +As if he saw him in the manger, +in his temptations, in his preaching, in his praying, +watching, fasting, weeping, doing good, as crowned +with thorns, as crucified, &c.; that a crucified Saviour +being still as it were before our eyes, we may remember +the price of our redemption, and the example +which we have to imitate; and that we are not +to live like a Dives or a Cæsar, but like the servants +of a crucified Christ. A crucifix well befitteth the +imagination and mind of a believer.</p> + +<p>6. It is a great part of true godliness, to see God's +image in the glass of the creation; to love and +honour his image on his saints, and all the impressions +of his power, wisdom, and goodness on all his +works; and to love and honour him as appearing in +them.<span +class="fnanchor"><a name="Ref_361" id="Ref_361" href="#Foot_361">[361]</a></span></p> + +<p>7. It is lawful on just occasion, to make the image +of fire or light as signifying the inaccessible light in +which God is said to dwell, and the glory in which +he will appear to the blessed in heaven.<span +class="fnanchor"><a name="Ref_362" id="Ref_362" href="#Foot_362">[362]</a></span> +For by +many such resemblances the Scripture setteth these +forth, in Rev. i. xxi. xxii. &c. And Moses saw +God's back parts, viz. a created glory.</p> + +<p>8. It is lawful to represent an angel on just occasions, +in such a likeness as angels have assumed in +apparitions; or as they are described in Ezekiel or +elsewhere in Scripture; so be it we take it not for +an image of their true spiritual nature, but an improper +representation of them, like a metaphor in +speech.<span +class="fnanchor"><a name="Ref_363" id="Ref_363" href="#Foot_363">[363]</a></span></p> + +<p>9. It is lawful (seasonably and in fit circumstances) +to use images, 1. For memory, 2. For clearer +apprehension, 3. For more passionate affection, even +in religious cases; which is commonly called the +historical use of them. For these ends the Geneva +Bible, and some other, have the Scripture histories +in printed images; to show the papists that it is not +all images, or all use of them, that they were against. +And so men were wont to picture Dives in his feasting, +with Lazarus in rags, over their tables, to mind +them of the sinfulness of sensuality. And so the +sacred histories are ordinarily painted, as useful ornaments +of rooms, which may profit the spectators.</p> + +<p>10. Thus it is lawful to honour the memory of +learned, great, and virtuous persons, saints and martyrs, +by keeping their images; and by the beholding +of them to be remembered of our duty, and excited +to imitation of them.<span +class="fnanchor"><a name="Ref_364" id="Ref_364" href="#Foot_364">[364]</a></span></p> + +<p>11. It is lawful to use hieroglyphics, or images +expressing virtues and vices, as men commonly make +images to decipher prudence, temperance, charity, +fortitude, justice, &c. and envy, sloth, pride, lust, &c. +As they do of the five senses, and the four seasons of +the year, and the several parts of man's age, and the +several ranks and qualities of persons, &c.</p> + +<p>12. Thus it is lawful to represent the devil, and +idols, when it tendeth but to make them odious. For +as we must not take their names into our mouths, +Psal. xvi. 4; Exod. xxiii. 13; Eph. v. 3; that is, +when it tendeth to honour them, or tempt men to it; +and yet may name them as Elias did in scorn, or as +the prophets did by reproof of sin; so is it also in +making representations of them. Even as a drunkard +may be painted in his filth and folly to bring shame +and odium on the sin.</p> + +<p>13. It is lawful to use hieroglyphics instead of +letters, in teaching children, or in letters to friends; +or to make images to stand as characters instead of +words, and so to use them even about sacred things.</p> + +<p>14. As it is lawful to use arbitrary professing signs +even about holy things, which signify no more than +words, and have by nature or custom an aptitude to +such a use; while it is extended no further, than to +open our own minds; so it may be lawful to use such +a characteristical or hieroglyphical image to that end, +when it hath the same aptitude, but not otherwise. +As a circular figure or ring being a hieroglyphic of +perpetuity, and so of constancy, is used as a significant +profession of constancy in marriage; and so the +receiving of each other's picture might be used. And +so in covenanting, or taking an oath, the professing +sign is left to the custom of the country; whether +we signify our consent by gesture, words, action, +writing. And as it is lawful to make an image on a +seal which hath a sacred signification, (as a flaming +heart on an altar, a Bible, a praying saint, &c.) as +well as to write a religious motto on a seal; so it is +lawful to put this seal to a subscribed covenant with +God and his church, or our king and country, when +we have a lawful call to seal such a covenant.<span +class="fnanchor"><a name="Ref_365" id="Ref_365" href="#Foot_365">[365]</a></span> +But +if law or custom would make such a seal to be the +common public badge or symbol of the christian religion, +I think it would become unlawful.</p> + +<p>As the crucifix for aught I know might thus have +been arbitrarily used as a seal, or as a transient, arbitrary +professing sign, as the cross was by the ancients +at the beginning. If any man had scorned me +<span class="pagenum"><a name="Page_699" id="Page_699">{699}</a></span> +for believing in a crucified Christ, I know not but I +might have made a crucifix by art, act, or gesture, to +tell him that I am not ashamed of Christ; as well as +I may tell him so by word of mouth. But if men's +institution or custom shall make this a symbol or +badge of a christian, and twist it in baptism, or adjoin +it, as a dedicating sign, and as the common professing +symbol that every baptized person must use, +to signify and declare that he is not ashamed of +Christ crucified, but believeth in him, and will manfully +fight under his banner against the flesh, the +world, and the devil to the death: though he call it +but a professing sign, and say, he doth but signify +his own mind, and not God's act and grace; I should +wish to distinguish between a private or arbitrary +act of profession, and a common public badge +and professing symbol of our religion; and tell him +that I think the instituting of the latter belongs to +God alone; and that he hath made two sacraments +to that end; which sacraments are essentially such +symbols and badges of our profession, and are dedicating +signs on the receiver's part; and that Christ +crucified is the chief grace or mercy given to the +church, and his sacrifice is his own act: and therefore +objectively, the grace, and act of God also, is +here signified; and therefore on two accounts set +together, I fear this use of the crucifix is a sin: 1. As +it is an image, (though it should be transient,) used +as a medium in God's worship, and so forbidden in +the second commandment (for it is not a mere circumstance +of worship, but an outward act of worship). +2. Because it is a new human sacrament, or +hath too much of the essence of a sacrament, and so +is a usurpation of his prerogative that made the +sacraments: for as I said, it belongeth to the king +to make the common badge or symbol of his own +subjects, or any order honoured by him. And the +general giveth out his own colours; and though +one may arbitrarily wear another colour, yet if +any shall give out common colours to his army, +regiment, or troop beside his own, to be the symbol +or badge of his soldiers, I think he would take it for +too much boldness. Yet if only an inferior captain +gave but subordinate colours, not to notify a soldier +of the army as such, but to distinguish his troop from +the rest, it were not so much as the other: so if a +bishop or ruler did but make such a symbol by which +the christians of his charge might be discerned from +all others, and not as a badge of christianity itself, +though I know no reason for such distinction, and it +may be faulty otherwise, yet would it not be this +usurping of sacramental institution, which now I +speak of. All professing signs are not symbols of christianity. +Christ hath done his own work well already; +his colours, sacraments, or symbols are sufficient; we +need not devise more, and accuse his institutions of +insufficiency; nor make more work for ourselves in +religion, when we leave undone so much that he +hath made us.</p> + +<p>15. All abuse of images will not warrant us to +separate from the church which abuseth them; nor +is all such abuse, idolatry. If the church or our +rulers will against our will place images inconveniently +in churches, we may lawfully be there, so that +they be not symbols of idol worship, or of a religion +or worship so sinful in the substance, as that God +will not accept it; and so be it we make no sinful +use of those inconvenient images ourselves. Though +mere temptation and scandal make them sinful in +those that so abuse them, and set them up; yet he +that is not the author of that temptation or scandal, +may not forsake God's worship, because that such +things are present, nor is to be interpreted a consenter +to them, while he cometh only about lawful +worship (and perhaps hath fit opportunity at other +times to profess his dissent).</p> + +<p>16. It is lawful to preserve the honest and sober +love to our friends, by keeping their pictures; or to +show our love by decent monuments.</p> + +<p>17. Where we may use creatures themselves to +profit us by the sight, we may (ordinarily) use the +images of those creatures. As the sight of trees, +fruits, cities, &c. may delight us, and mind us of the +power, wisdom, and goodness of God (or the sight of +the sun, moon, stars, &c.); so may the pictures of +the same things. And as a dead body, skeleton, or +skull, may profitably mind us of our latter end; so +may the picture of any of these, which we may more +conveniently keep.</p> + +<p>18. It is not unlawful to pray before or towards an +image, in a room where images are placed only for +ornament, and we have no respect to them as a medium +or object of our worship (except by accident +as aforesaid).</p> + +<p>19. It is not unlawful to make an image (out of the +cases of accidental evil before named) to be <i>objectum +vel medium excitans ad cultum Dei</i>, an object or medium +of our consideration, exciting our minds to worship +God. (As a death's-head, or a crucifix, or an historical +image of Christ or some holy man, yea, the +sight of any of God's creatures, may be so holily +used, as to stir up in us a worshipping affection, and +so is <i>medium cultus excitans vel efficienter</i>.) But no +creature, or image, (I think,) may lawfully be made +the <i>medium cultum vel terminus, in genere causæ +finalis</i>, a worshipped medium, or the <i>terminus</i>, or the +thing which we worship mediately, on pretence of +representing God, and that we worship him in it ultimately. +And this I take to be the thing forbidden +directly in the second commandment; viz. To worship +a creature (with mind or body) in the act of +divine worship, as representing God, or as the mediate +term of our worship, by which we send it unto +God, as if it were the more acceptable to him. So +that it is lawful by the sight of a crucifix to be provoked +to worship God; but it is unlawful to offer +him that worship, by offering it to the crucifix first, +as the sign, way, or means of our sending it to God.</p> + +<p>20. Yet a creature may be honoured or worshipped +with such worship as is due to him, by the +means of such a representing <i>terminus</i> or image. If +the king command his subjects to bow towards his +image or throne when he is absent, as an act of +honour, or human worship to himself, it is lawful so +to do, God having not forbid it. But God hath forbid +us to do so by himself, because he hath no image, +and is confined to no place, and to avoid the danger +and appearance of idolatry.</p> + +<p>21. Yet is it lawful to lift up our hand and eyes +towards heaven, as the place of God's glory; and I +condemn not the ancient churches that worshipped +towards the east. But it was not heaven, or the sun, +or east that they worshipped, or to which they sent +their worship, as any <i>terminus medius</i>, or thing +mediately worshipped; but only to God himself, +whose glory is in the heavens.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_358" id="Foot_358" href="#Ref_358">[358]</a> +Isa. xl. 18, 25; xlvi. 5; Exod. xx. 4; Gen. i. 26; v. 1; +Deut. iv. 16-18, 23, 25; v. 8; xvi. 22; 2 Chron. xxxiii. 7; +Ezek. viii. 3, 5; Dan. iii.; Rom. i. 23; Heb. xii. 29; Col. +iii. 10; Deut. ix; Exod. xxiii. 24; xxxiv. 13; Deut. vii. 5; +1 Kings xiv. 9, 23; 2 Kings xvii. 19; 2 Chron. xiv. 3, 5; +Hab. ii. 18; Jer. x. 8; Deut. xxvii. 15; Isa. xvii. 8; xli. 29; +2 Chron. xxviii. 2; xxiv. 3, 4; Hos. xiii. 2; Ezek. xvi. 17; +xxiii. 14; xxx. 13; Hos. x. 1, 2; 2 Kings xxi. 7; Jer. viii. +19; li. 47.</p> + +<p class="nodent"><a name="Foot_359" id="Foot_359" href="#Ref_359">[359]</a> +2 Chron. iii. 10; Matt. xxii. 10; Numb. xxi. 9; 2 Kings +xvi. 17; 1 Kings vii. 18, 19, 25, 26, 29, 30.</p> + +<p class="nodent"><a name="Foot_360" id="Foot_360" href="#Ref_360">[360]</a> +Rom. viii. 29; Rev. i. 12, &c.; 2 Cor. iv. 4; Col. i. 15; +Phil. iii. 8-10, &c.</p> + +<p class="nodent"><a name="Foot_361" id="Foot_361" href="#Ref_361">[361]</a> +1 Cor. xi. 7; 2 Cor. iii. 18; Col. iii. 10.</p> + +<p class="nodent"><a name="Foot_362" id="Foot_362" href="#Ref_362">[362]</a> +Exod. xxv. 18, 19; xxxvii. 8, 9.</p> + +<p class="nodent"><a name="Foot_363" id="Foot_363" href="#Ref_363">[363]</a> +1 Kings vi. 24-27; Ezek. x. 2, 4, 7, 9, 14; 1 Kings vii. +29, 36; viii. 6, 7; 1 Sam. iv. 4; 2 Kings xix. 15; Psal. lxxx. +1; xcix. 1; Isa. vi. 2, 6.</p> + +<p class="nodent"><a name="Foot_364" id="Foot_364" href="#Ref_364">[364]</a> +Ut Beza Icones Viror. Illustrium.</p> + +<p class="nodent"><a name="Foot_365" id="Foot_365" href="#Ref_365">[365]</a> +Neh. ix. 48; Esth. viii. 8.</p> + +</div> + +<h3>Quest. CXIV. <i>Whether stage-plays, where the virtuous and vicious +are personated, be lawful?</i></h3> + +<p>Because this is a kind of imagery, the question +may be here fitly handled. But I have said so much +before of stage-plays, and the sin that is used in them, +part i. chap. 18, that I have nothing more to say +here, but only to decide this particular case of conscience +concerning them.</p> + +<p>As I am not willing to thrust any man into extremes, +nor to trouble men with calling those sins, +<span class="pagenum"><a name="Page_700" id="Page_700">{700}</a></span> +which God hath not forbidden; so I have reason to +advise men to go, in doubtful cases, on the safer side, +much more to dissuade them from undoubted sin, +and especially from great and multiplied sins; and +therefore I must thus decide the question.</p> + +<p>1. It is not absolutely unlawful to personate +another man, nor doth the second commandment forbid +such living images in this extent. I pass by the +instance of the woman of Tekoah, 2 Sam. xiv.; because +the bare history proveth not the lawfulness. +But Paul's speaking as of himself and Apollos the +things which concerned others, was approvable; +and as Christ frequently taught by parables, so his +parables were a description of good and evil, by the +way of feigned history, as if such and such things +had been done by such persons as never were. And +this fiction is no falsehood; for the hearer knoweth +that it is not meant as an historical narrative, +but a parable; and it is but an image in words, +or a painted doctrine. And if a person and action +may be feigned by words, I know not where it is +forbidden to feign them by personal representation. +Therefore to personate another is not simply +a sin.</p> + +<p>2. To personate good men in good actions, is not +simply unlawful; because, 1. It is not unlawful as it +is personating, as is showed. 2. Nor as lying; because +it is not an asserting, but a representing; nor +so taken.</p> + +<p>3. To personate a bad man, in a bad action, is +more dubious; but seemeth not in all cases to be +unlawful. To pass by David's feigning himself mad, +(as of uncertain quality,) it is common with preachers, +to speak oft the words of wicked men, as in +their names or persons, to disgrace them: and Prov. +v. 11, 12, &c. cometh near it. And whether Job be +a history, or a dialogue personating such speakers, +is doubted by the most learned expositors.</p> + +<p>4. I think it possible to devise and act a comedy +or tragedy, which should be lawful, and very edifying. +It might be so ordered by wise men.</p> + +<p>5. I think I never knew or heard of a lawful stage-play, +comedy, or tragedy, in the age that I have +lived in; and that those now commonly used, are +not only sins, but heinous, aggravated sins; for these +reasons.</p> + +<p>1. They personate odious vices commonly viciously; +that is, 1. Without need, reciting sinful words, +and representing sinful actions; which as they were +evil in the first committing, so are they in the needless +repetition. Eph. v. 3, 4, 12, "But fornication, and +all uncleanness, or covetousness, (or lust,) let it not +be once named among you as becometh saints; +neither filthiness, nor foolish talking, nor jesting, +which are not convenient; but rather giving of +thanks.—For it is a shame even to speak of those +things which are done of them in secret." 2. Because +they are spoken and acted commonly without +that shame, and hatred, and grief which should rightly +affect the hearers with an abhorrence of them; +and therefore tend to reconcile men to sin, and to +tempt them to take it but for a matter of sport.</p> + +<p>2. There are usually so many words materially +false (though not proper lies) used in such actings +of good and evil, as is unsavoury, and tendeth to +tempt men to fiction and false speaking.</p> + +<p>3. There are usually such multitudes of vain words +poured out on the circumstantials, as are a sin themselves, +and tempt the hearers to the like.</p> + +<p>4. They usually mix such amorous or other such +insnaring expressions or actions, as are fitted to +kindle men's sinful lusts, and to be temptations to +the evils which they pretend to cure.</p> + +<p>5. A great deal of precious time is wasted in them, +which might have been much better spent; to all +the lawful ends which they can intend.</p> + +<p>6. It is the preferring of an unmeet and dangerous +recreation, before many fitter; God having allowed +us so great choice of better, it cannot be lawful to +choose a worse. The body which most needeth exercise, +with most of the spectators, hath no exercise +at all; and the mind might be much more fruitfully +recreated many ways, by variety of books, of converse, +by contemplating God and his works, by the +fore-thoughts of the heavenly glory, &c. So that it +is unlawful, as unfitted to its pretended ends.</p> + +<p>7. It usually best suiteth with the most carnal +minds, and more corrupteth the affections and passions, +as full experience proveth: those that most +love and use them are not reformed by them, but +commonly are the most loose, ungodly, sensual +people.</p> + +<p>8. The best and wisest persons least relish them, +and are commonly most against them. And they +are best able to make experiment, what doth most +help or hurt the soul. Therefore when the sensual +say, We profit by them, as much as by sermons, they +do but speak according to their sense and lust. As +one that hath the green-sickness may say, coals and +clay and ashes do more good than meat; because +they are not so fit to judge, as those that have a +healthful state and appetite. And it seldom pleaseth +the conscience of a dying man, to remember the +time he spent at stage-plays.</p> + +<p>9. Usually there is much cost bestowed on them, +which might be better employed, and therefore is +unlawful.</p> + +<p>10. God hath appointed a stated means of instructing +souls, by parents, ministers, &c. which is much +more fit and powerful; therefore that time were +better spent.<span +class="fnanchor"><a name="Ref_367" id="Ref_367" href="#Foot_367">[367]</a></span> +And it is doubtful whether play-houses +be not a stated means of man's institution, set up to +the same pretended use as the church and ministry +of Christ, and so be not against the second commandment. +For my part I cannot defend them, if +any shall say that the devil hath apishly made these +his churches, in competition with the churches of +Christ.</p> + +<p>11. It seemeth to me a heinous sin for players to +live upon this as a trade and function, and to be +educated for it, and maintained in it. That which +might be used as a recreation, may not always be +made a trade of.</p> + +<p>12. There is no mention that ever such plays were +used in Scripture times by any godly persons.</p> + +<p>13. The primitive christians and churches were +commonly against them; many canons are yet to be +seen, by which they did condemn them. Read but +Dr. J. Reignolds against Albericus Gentilis, and you +shall see unanswerable testimonies, from councils, +fathers, emperors, kings, and all sober antiquity +against them.</p> + +<p>14. Thousands of young people in our time have +been undone by them; some at the gallows, and +many apprentices who run out in their accounts, +neglect their masters' business, and turn to drunkenness, +and whoredom, and debauchery, do confess that +stage-plays were not the last or least of the temptations +which did overthrow them.</p> + +<p>15. The best that can be said of these plays is, +that they are controverted and of doubtful lawfulness; +but there are other means enough of undoubted +<span class="pagenum"><a name="Page_701" id="Page_701">{701}</a></span> +and uncontroverted lawfulness, for the same honest +ends; and therefore it is a sin to do that which is +doubtful without need.</p> + +<p>Upon all these reasons, I advise all that love their +time, their souls, their God and happiness, to turn +away from these nurseries of vice, and to delight +themselves in the law and ordinances of their +Saviour, Psal. i. 2, 3.</p> + +<div class="footnote"> + +<p class="nodent">[366] +Psal. xxvi. 4; cxix. 113; 1 Tim. vi. 20; Matt. xii. 36, +37; 1 Pet. i. 18; Eccl. vii. 3-7; Eph. iv. 29, 30; v. 15, +16; Luke xii. 17-19; Rom. xiii. 13, 14.</p> + +<p class="nodent"><a name="Foot_367" id="Foot_367" href="#Ref_367">[367]</a> +John vi. 12; 1 Pet. iv. 10; Matt. xviii. 23; Rom. xiv. +12; Phil. iv. 17; Psal. i. 2; 2 Tim. iv. 1, 2.</p> + +</div> + +<h3>Quest. CXV. <i>Is it ever unlawful to use the known symbols and badges +of idolatry?</i></h3> + +<p><i>Answ.</i> 1. Ordinarily it is unlawful, as being the +thing forbidden in the second commandment. For +he that useth them, 1. Is corporally idolatrous, whatever +his secret thoughts may be. 2. And he is interpretatively +an idolater, and actually persuadeth +others to be so.</p> + +<p>2. But yet though no man may ever use such +symbols of idolatry <i>formaliter, qua tales</i>, as such; yet +materially he may use them in some cases.</p> + +<p>As, 1. When an idolater will take an ordinance of +God, and an appointed duty, and turn it into a symbol +of his idolatry (as in the foregoing instance of the +Mahometans). We may not therefore forsake that +duty; but we must do it in such a manner, as may +sufficiently disclaim the idolater's use of it. As if +any idolaters will make a symbol of some Scripture +texts, or of the Lord's day, or of the sacramental +bread and wine, &c. we must not therefore disuse +them.</p> + +<p>2. When a thing indifferent is made an idolatrous +symbol or badge, though I must not use it as idolaters +do, yet if any act of Divine Providence make it become +necessary as a moral duty, I may be obliged +to use it, disclaiming the idolater's manner and end: +and then it will be known that I use it not as their +symbol. As if a man, by famine or a swoon, were +dying in an idol's temple, I might give him meat and +drink there to save his life, though such as was a +badge of their idolatry, while I disclaim their ends +and use. The reason is, 1. Because at such a time +it is a natural duty, and therefore may not be omitted +for fear of scandal, or seeming sin, which at that +time is no sin. 2. Because Christ hath taught us in +the instance of himself and his disciples, that positive +commands give place to natural, <i>cæteris paribus</i>. +And that the sabbath was made for man, and not +man for the sabbath; and that we must learn what +this meaneth, "I will have mercy and not sacrifice." +And if we must break the rest of the sabbath for +the life, yea, the feeding of an ox or ass, much more +of a man:<span +class="fnanchor"><a name="Ref_368" id="Ref_368" href="#Foot_368">[368]</a></span> +and the positives of the second commandment +must be regulated as the positives of the +fourth. 3. And the scandal in such a case may be +avoided, by declaring that I do disclaim their use +and ends.</p> + +<p>In a country where kneeling or being uncovered +to the prince is a civil, honouring custom, if the +prince should be a Caligula, and command the subjects +to worship him and his image as a god, and +make bowing, kneeling, or being uncovered the +badge or symbol of it; here I would ordinarily +avoid even that which before was a duty, because it +was but by accident a duty, and now interpreted a +heinous sin. But in case that the life of any man +lay on it, or that the scandal on religion for my denying +civil honour to the prince, would be greater +and of more perilous consequence, than the scandal +of seeming idolatry, I would perform that civil +honour which I did before, and which God enjoineth +me to perform to my prince. But I would avoid the +scandal, by open protesting (seasonably) against +the idolatry.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_368" id="Foot_368" href="#Ref_368">[368]</a> +Mark ix. 13; xii. 7; ii. 17.</p> + +</div> + +<h3>Quest. CXVI. <i>Is it unlawful to use the badge or symbol of any error +or sect in the worship of God?</i></h3> + +<p><i>Answ.</i> 1. It is unlawful to use it formally as such.</p> + +<p>2. But not materially, when, 1. There are just and +weighty reasons for it. 2. And I may disown the +error.</p> + +<div class="sidenote">Every sect of erring christians accordingly useth +to err in worship, and have some badge and symbol of their sect and error.</div> + +<p>For, 1. All sects and erroneous +persons may turn holy words and +duties into symbols of their errors. +2. All christians in the world being +imperfect, do sometimes err in matter +or manner in their worship. And +he that will materially avoid all the badges or +symbols of their errors, shall have no communion +with any church or christian. 3. As we must do +our best so to avoid all their errors, that we choose +them not, and make them not formally our own +practice; (as tautologies, vain repetitions, disorders, +unfit phrases, &c. We must ourselves when we are +the speakers do as much better as we can;) so we +must not therefore separate from them that do use +them, nor deny them our communion when they use +them; else we must separate from all others, and all +others from us. 4. But when we are present with +them, our minds must disown all the faults of the +holiest prayer in the world which we join in: we +may be bound to stay with them, and join in all +that is good and warrantable, and yet as we go +along, to disown in our minds all that we know to +be amiss.</p> + +<h3>Quest. CXVII. <i>Are all indifferent things made unlawful to us, which +shall be abused to idolatrous worship?</i></h3> + +<p><i>Answ.</i> You must distinguish, 1. Of the symbol of +idolatry before spoken of, and other by-abuses. 2. +Of an abuse done in former ages or remote countries, +and in our own age and country. 3. Of the +reasons inviting us to use them, whether necessary +or not.</p> + +<p>1. The case of symbols or badges is not here +spoken of, but other abuses.</p> + +<p>2. An abuse committed in the age and place we +live in, or any other, which will by the scandal imbolden +others to the like, may not be complied in, +without so great reason, as will notably preponderate +the evil consequents.</p> + +<p>3. But yet in many cases such abused, indifferent +things, may after be lawfully used by believers. +For instance:</p> + +<p>1. Names may be things indifferent, abused to +idolatry, and yet lawfully used by us: as the name +God, <i>Deus</i>, Lord, holy, just, good, temple, altar, +sacrifice, priest, heaven, sun, moon, Jupiter, Saturn, +and a hundred such; I mean these letters and syllables +in these languages. That these names are all +in themselves indifferent appeareth in that they are +neither naturally necessary, nor by God's institution, +but arbitrary signs of human invention and choice: +for we may easily and lawfully make new words to +signify all the same things that these do: and that +they are abused to idolatry is notoriously known: +and that yet they are lawfully used, the practice of +all christians, English and Latin, even the most +scrupulous themselves, doth judge.</p> + +<p>2. And the use of temples (these individuals which +have been used to idolatry) is lawful.</p> + +<p>3. So also of bells, pulpits, cups, tables, and fonts, +and other utensils.</p> + +<p>4. The Bible itself, as it is this individual book +<span class="pagenum"><a name="Page_702" id="Page_702">{702}</a></span> +rather than another, is a thing indifferent, yet it +may be read in after it hath been abused to idolatry.</p> + +<p>5. If the king would not only give the garments, +but the money, lands, lordships, houses, which have +been consecrated or otherwise abused to idolatry, to +any poor people, or most of the scrupulous, they +would think it lawful to receive and use them; yea, +it is lawful to dedicate the same lands and money +afterwards to holy uses, and to maintain religious +worship.</p> + +<p>6. Otherwise it were in the power of any idolater +whenever he pleased, to deprive all the christian +world of their christian liberty, and to make nothing +indifferent to us, seeing they can abuse them all.</p> + +<p>7. Yea, almost nothing is then already indifferent, +there being few things that some person in some +time and place hath not abused to idolatry.</p> + +<p>8. If the question be only of all individual things +abused to idolatry, the decision now given will hold +good; but if it be also of all species of such things, +it will be a dishonour to a man's reason to make a +question of it.</p> + +<h3>Quest. CXVIII. <i>May we use the names of week days which idolatry +honoured their idols with; as Sunday, Monday, Saturday, and the rest? +And so the months?</i></h3> + +<p><i>Answ.</i> 1. It were to be wished that the custom +were changed; 1. Because the names have been so +grossly abused; 2. And we have no need of them; +3. And as the papists say, Our monuments, temple +names, and other relics among you prove ours to be +the old religion, and keep possession for us till it +be restored; so the heathens say to all the christians, +Your very names of your days and months +prove our religion to be elder than yours, and keep +possession for us till it be restored.</p> + +<p>2. It is meet that we wisely do our duty toward +the reformation of this abuse.</p> + +<p>3. But yet long custom and sound doctrine hath +so far taken away the scandal and ill effects, that +rather than be an offence to any by seeming singularity, +it is as lawful still to use these names, as it +was to Luke to use the names of Castor and Pollux, +Jupiter and Mercury, historically.</p> + +<p>4. In such cases the true solution of the question +must be by weighing accidents and foreseen consequents +together wisely and impartially; and he that +can foresee which way is likely to do most good or +hurt, may satisfactorily know his duty.</p> + +<h3>Quest. CXIX. <i>Is it lawful to pray secretly when we come first into +the church, especially when the church is otherwise employed?</i></h3> + +<p><i>Answ.</i> 1. This is a thing which God hath given us +no particular law about; but the general laws must +regulate us, "Let all be done decently, in order, and +to edification."</p> + +<p>2. Our great and principal business in coming to +the church assembly is to join with them in the +public worship; and this is it that accordingly, as +our great business, we must intend and do.</p> + +<p>3. In a place where superstition makes ignorant +people think it a matter of necessity, so to begin +with secret prayer, when the church is otherwise +employed, the use of it is the more scandalous, as +encouraging them in their error.</p> + +<p>4. It is the best way to come before the public +worship begin, and then they that think it most decent +may do it without scruple or just offence.</p> + +<p>5. But as a man's heart may put up a short ejaculation +as he walketh up the church, without losing +what else he might hear, so a man may on his knees +be so brief, as that his loss shall be but small; and +whether his profit preponderate that little time's +loss, he can judge better than another. Therefore +though I like best keeping to concord with the assembly +in our devotion, yet these are things in which +it ill beseemeth christians to judge or despise each +other; and I shall take on either side the judging +and despising of those that differ from us, to be a +far greater sin, than the doing or not doing of the +thing.</p> + +<p><i>Object.</i> Is it not called in Eccles. v. 1, 2, "The +sacrifice of fools who know not that they do evil?"</p> + +<p><i>Answ.</i> No: I have wondered to hear that text so +ordinarily thus perverted. The text is, "Keep thy +foot when thou goest to the house of God, and be +more ready to hear, than to offer the sacrifice of +fools.——" Which is no more, than that it is the +imagination and custom of fools to think to please +God by their sacrifices, and bringing somewhat to +him, while they refuse or neglect to hear his commands +and obey him. Whereas obedience is better +than sacrifice; and the sacrifice of the wicked is +abomination to the Lord: and he that turneth away +his ear from hearing the law, his prayer is abominable: +and because they hate instruction—they +shall cry and God will not hear them. Therefore +be first careful to hear what God saith to thee, and +to learn his will and do it, and then bring thy sacrifice +to him: leave thy gift at the altar, and go and +be reconciled to thy brother: obey first, and then +come and offer thy gift. This is all the meaning of +the text. See also Psal. l. 8, and compare these +cited texts, 1 Sam. xv. 22; Prov. xv. 8; xxi. 17; +Matt. v. &c. But whether we should begin with +prayer or hearing when we enter into the church, +God hath left to prudence to be decided by the general +rules.</p> + +<h3>Quest. CXX. <i>May a preacher kneel down in the pulpit, and use his +private prayers when he is in the assembly?</i></h3> + +<p><i>Answ.</i> This will have the same answer with the +former; and therefore I shall trouble the reader +with no more.</p> + +<h3>Quest. CXXI. <i>May a minister pray publicly in his own name singly, +for himself or others? or only in the church's name, as their mouth to +God?</i></h3> + +<p><i>Answ.</i> It is good to be as exact in order and decency +as we can; but they that would not have other +men's ceremonies brought in on that pretence, should +not bring in their own made doctrines.</p> + +<p>1. It is certain that all the assembly come thither, +not only to hear a prayer, but to pray as well as the +minister; and therefore the practice of all churches +in the world (as is seen in all the liturgies) is for the +minister to speak in the plural number, and usually +to pray in the church's name. And so he is both +their guide and mouth in prayer. Therefore even +when he prayeth for himself, it is usually fittest +(or very fit) for him rather to say, We beseech thee, +give the speaker thy assistance, &c. than I beseech +thee.</p> + +<p>2. And even subjectively it is not inconvenient to +speak of himself in the third person, Give him, or +Give the speaker thy help, instead of Give me.</p> + +<p>3. But they that will place a necessity in either of +these, and make the contrary a sin, must have more +knowledge than I have to be able to prove it.</p> + +<p>For, 1. In the latter case the minister doth not +pray in his own person, but only for his own person, +<span class="pagenum"><a name="Page_703" id="Page_703">{703}</a></span> +when he saith, We beseech thee, give me thy +help, &c.</p> + +<p>2. And I know no word of God that saith, either +that the minister is only the mouth of the people, or +that he is to speak only in their names, or that he +may not pray for himself or them in his ministerial +capacity in the first person.<span +class="fnanchor"><a name="Ref_369" id="Ref_369" href="#Foot_369">[369]</a></span></p> + +<p>For, 1. He is a minister of Christ for the church, +and not the minister of the church properly. And +he is subordinate to Christ in his priestly office, as +well as in his teaching and ruling office: and the +priests did always take it for their office, not only to +speak as the people's mouth, but as sub-mediators or +intercessors for them to God; and as then they were +types of Christ by standing between God and the +people, so they were his officers as well as types; +and so they are his officers to this day: and as they +teach and rule in his name by office, so do they +intercede in his name: all men confess that they +may do this in private; and where is it forbidden to +be done in public?</p> + +<p>2. And there are some cases in which it is fittest +that it should be so. That is, when it is supposed that +the congregation doth not join with him. As, 1. +When the whole church is fallen into some error of +judgment, (as who hath not many,) and he knoweth +that they differ from him, it is fitter for him to +pray as a sub-intercessor for them in his own person, +than to speak as in their persons, who he knoweth +join not with him. For that hath a plain untruth in +it. 2. If the whole church be fallen into some little +sin, which seduction yet hindereth them from repenting +of, he were better confess it, and profess sorrow +for it, in his own person, than in theirs that join not +with him in it. 3. When he prayeth for somewhat +for himself and them, that is above their understanding, +(as for direction in some difficult controversies, +&c.) I know not that he is bound to speak in their +names that understand him not.</p> + +<p>Therefore this is no business for christians that +are not possessed with a proud, peevish, self-conceited, +quarrelsome humour, to censure or despise a +minister for; nor should any introduce that false +doctrine of man's invention into the church, that the +minister is only to pray in public as the people's +mouth. But the power of prejudice is great.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_369" id="Foot_369" href="#Ref_369">[369]</a> +1 Tim. ii. 1, 2; Isa. lix. 16; Jer. xxvii. 18; vii. 16; +xxix. 7; xxxvii. 3; xlii. 2, 4, 20; 1 Sam. vii. 5; xii. 19, 23; +2 Cor. xiii. 7; Phil. i. 9; Col. i. 9, 3; 1 Thess. v. 23; 2 Thess. +i. 11; 1 Thess. iii. 10.</p> + +</div> + +<h3>Quest. CXXII. <i>May the name, priests, sacrifice, and altars, be +lawfully now used instead of, Christ's ministers, worship, and the +holy table?</i></h3> + +<p><i>Answ.</i> 1. He that useth them in design to bring in +the popish transubstantiation and real sacrifice of +the mass, doth heinously sin in such a design and use.</p> + +<p>2. In a time and place where they may not be +used without scandal, or tempting or encouraging +any to their errors, the scandal will be a grievous sin.</p> + +<p>3. The New Testament useth all the Greek names +which we translate, priests, sacrifice, and altars, +therefore we may use the same in Greek; and our +translation and English names are not intolerable. +If priest come from presbyter I need not prove that; +if it do not, yet all ministers are subordinate to Christ +in his priestly office as essentially as in the rest. +And Rev. i. 6; v. 10; xx. 6, it is said, that we are +or shall be made priests of God, and unto God. And +1 Pet. ii. 5, we are "an holy priesthood," and +ver. 9, a "royal priesthood:" if this be said of all, +then especially of ministers.</p> + +<p>And the word sacrifice is used of us and our offered +worship, 1 Pet. ii. 5; Heb. xiii. 15, 16; Phil. iv. 18; +Eph. v. 2; Rom. xii. 1.</p> + +<p>And Heb. xiii. 10, saith, "We have an altar whereof +they partake not," &c. And the word is frequently +used in the Revelation, chap. vi. 9; viii. 3, 5; xvi. +7, &c. in relation to gospel times. We must not +therefore be quarrelsome against the bare names, +unless they be abused to some ill use.</p> + +<p>4. The ancient fathers and churches did ever use +all these words so familiarly without any question or +scruple raised about them, either by the orthodox +or any heretics, that at present I can remember to +have ever read of, that we should be the more wary +how we condemn the bare words, lest thence we +give advantage to the papists to make them tell their +followers, that all antiquity was on their side; which +were very easy for them to prove, if the controversy +were about the names alone. Extremes and passionate +imprudence do give the adversaries great +advantages.</p> + +<p>5. The names of sacrifice and altar, were used by +the ancient churches, not properly, but merely in +allusion to the Jewish and heathen sacrifices and +altars, together with a tropical use from the christian +reasons of the names.</p> + +<p>As the Lord's supper is truly the commemoration +of Christ's sacrifice; and therefore called by protestants, +a commemorative sacrifice; so that our controversy +with the papists is not, whether it may be +called a sacrifice, but whether it be only the sacrament +of a sacrifice, or a sacramental, commemorative +sacrifice, or also a real, proper sacrifice of the very +body and blood itself of Christ. For we acknowledge, +that This is a sacrifice, is no more tropical a speech, +than This is my body and blood.</p> + +<p>6. Yet it must be noted, that the Scripture useth +the word sacrifice about ourselves, and our thanksgivings, +and praises, and works of charity, rather +than of the Lord's supper; and the word priests, of +all men, lay or clergy, that offer these foresaid sacrifices +to God. Though the ancient doctors used them +familiarly, by way of allusion, of the sacrament and +its administrators.</p> + +<p>7. In a word, as no christian must use these or +any words to false ends or senses, or deceiving purposes, +nor yet to scandal; so out of these cases, the +words are lawful: and as the fathers are not to be +any further condemned for using them, than as the +words (which they foresaw not) have given advantage +to the papists, to bring in an ill sense and doctrine; +so those that now live in churches and countries, +where the public professed doctrine doth free +them from the suspicion of a popish ill sense, should +not be judged nor quarrelled with for the terms; but +all sober christians should allow each other the +liberty of such phrases without censoriousness, or +breach of charity or peace.</p> + +<h3>Quest. CXXIII. <i>May the communion table be turned altar-wise, and +railed in? And is it lawful to come up to the rails to communicate?</i></h3> + +<p><i>Answ.</i> The answer to this is mostly the same with +that to the foregoing question. 1. God hath given +us no particular command or prohibition about these +circumstances; but the general rules, for unity, +edification, order, and decency; whether the table +shall stand this way or that way, here or there, &c. +he hath not particularly determined.</p> + +<p>2. They that turn the table altar-wise and rail it +in, out of a design to draw men to popery, or in a +scandalous way which will encourage men to or in +popery, do sin.</p> + +<p>3. So do they that rail in the table to signify that +<span class="pagenum"><a name="Page_704" id="Page_704">{704}</a></span> +the vulgar or lay christians must not come to it, but +be kept at a distance; when Christ in his personal +presence admitted his disciples to communicate at +the table with himself.</p> + +<p>4. But where there are no such ends, but only to +imitate the ancients that did thus, and to show +reverence to the table on the account of the sacrament, +by keeping away dogs, keeping boys from +sitting on it; and the professed doctrine of the +church condemneth transubstantiation, the real corporal +presence, &c. (as ours doth;) in this case +christians should take these for such as they are, indifferent +things, and not censure or condemn each +other for them; nor should any force them upon +those that think them unlawful.</p> + +<p>5. And to communicate is not only lawful in this +case, where we cannot prove that the minister sinneth, +but even when we suspect an ill design in him, +which we cannot prove; yea, or when we can prove +that his personal interpretation of the place, name, +situation, and rails is unsound; for we assemble +there to communicate in and according to the professed +doctrine of christianity and the churches, and +our own open profession, and not after every private +opinion and error of the minister. As I may receive +from an anabaptist or separatist notwithstanding his +personal errors; so may I from another man, whose +error destroyeth not his ministry, nor the ordinance, +as long as I consent not to it, yea, and with the +church profess my dissent.</p> + +<p>6. Yet, <i>cæteris paribus</i>, every free man that hath +his choice, should choose to communicate rather +where there is most purity and least error, than with +those that swerve more from regular exactness.</p> + +<h3>Quest. CXXIV. <i>Is it lawful to use David's psalms in our +assemblies?</i></h3> + +<p><i>Answ.</i> Yes: 1. Christ used them at his last supper, +as is most probable; and he ordinarily joined +with the Jews that used them; and so did the +apostles.</p> + +<p>2. It is confessed lawful to read or say them; +therefore also to sing them. For saying and singing +difference not the main end.</p> + +<p>3. They are suitable to our use, and were the +liturgy of the Jewish church, not on a ceremonial +account, but for that fitness which is common to us +with them.</p> + +<p>4. We are commanded in the New Testament to +sing psalms; and we are not commanded to compose +new ones; nor can every one make psalms, who is +commanded to sing psalms. And if it be lawful to +sing psalms of our own or our neighbour's making, +much more of God's making by his Spirit in his +prophets.<span +class="fnanchor"><a name="Ref_370" id="Ref_370" href="#Foot_370">[370]</a></span></p> + +<p><i>Object.</i> They are not suitable to all our cases, nor +to all in the assembly.</p> + +<p><i>Answ.</i> 1. We may use them in that measure of +suitableness to our cases which they have. You +may join with a man in prayer who expresseth part +of your wants, though he express not all. Else you +must join with no man in the world.</p> + +<p>2. If ungodly men are present when the faithful +speak to God, must we not speak our proper case, +because they are present? The minister in church +administrations speaketh principally in the name of +the faithful, and not of hypocrites. Must he leave +out of his prayers all that is proper to the godly, +merely because some wicked men are there? No +more must the church do in singing unto God.</p> + +<p>3. They that cannot speak every word in a psalm +just as their own case, may yet speak it as instructive; +otherwise they might not read or say it.</p> + +<p>But the sectarian objections against singing David's +psalms are so frivolous, that I will not tire the +reader with any more.<span +class="fnanchor"><a name="Ref_371" id="Ref_371" href="#Foot_371">[371]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_370" id="Foot_370" href="#Ref_370">[370]</a> +Matt. xxvi. 30; Mark xiv. 26; Luke iv. 16; vi. 6; John +vi. 59; xviii. 20; Mark i. 21, 23, 29; iii. 1; vi. 2; 1 Chron. +xvi. 7; Psal. xcv. 2; cv. 2; James v. 13; 1 Chron. xvi. 9.</p> + +<p class="nodent"><a name="Foot_371" id="Foot_371" href="#Ref_371">[371]</a> +James v. 13; Eph. v. 19; Col. iii. 16.</p> + +</div> + +<h3>Quest. CXXV. <i>May psalms be used as prayers, and praises, and +thanksgivings, or only as instructive? even the reading as well as the +singing of them?</i></h3> + +<p><i>Answ.</i> The sober reader who knoweth not what +errors others hold, will marvel that I trouble men +with such questions. But I have oft been troubled +with those that (having no other shift to deny the +lawfulness of written and set forms of prayer) do +affirm that psalms are neither to be read or sung at +all as prayers, but only as doctrinal scriptures for +instruction.<span +class="fnanchor"><a name="Ref_372" id="Ref_372" href="#Foot_372">[372]</a></span> +But that this is false appeareth,</p> + +<p>1. In that those that are real, material prayers, +and praises, and thanksgivings, and were penned for +that very use, as the titles show, and those that +were so used by the Jewish synagogues where +Christ was ordinarily present, may be so used by us: +but such are the psalms both as said and sung.</p> + +<p>2. And those that we are commanded to sing as +psalms, and have Christ's example so to use, (who +sung a hymn or psalm of praise at his last supper,) +we also may so use: but, &c.</p> + +<p>3. And those that are by God's Spirit fitted for use +in prayer, praise, and thanksgiving, and never forbidden +so to be used, may by us be so used: but such +are the psalms, &c. I will weary you with no more.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_372" id="Foot_372" href="#Ref_372">[372]</a> +Psal. lxxii. 20; xc. title; lxxxvi. title; xvii. title; &c.</p> + +</div> + +<h3>Quest. CXXVI. <i>Are our church tunes lawful, being of man's +invention?</i></h3> + +<p><i>Answ.</i> Yes: they are a lawful invention, allowed +us by God, and fitted to the general rules of edification. +Scripture is no particular rule for such modes +and circumstances.</p> + +<p><i>Object.</i> They breed a carnal pleasure by the +melody, which is not fit for spiritual devotion.</p> + +<p><i>Answ.</i> 1. It is a lawful sensitive pleasure, sanctified +to a holy use, not hindering, but greatly helping +the soul in spiritual worship.</p> + +<p>Either you call it carnal, because it gratifieth the +sinful, corrupt inclinations of man; or only because +it is sensitive, or a pleasure in the imagination and +lower faculties. If the former, 1. There is nothing +in it which is a necessary cause of any sinful +pleasure, nor any impediment to spiritual pleasure. +2. But a lustful person will turn all sensitive +pleasure into sin; our meat, and drink, and clothes, +and houses, and friends, and health: the bread and +wine in the sacrament may be thus abused.<span +class="fnanchor"><a name="Ref_373" id="Ref_373" href="#Foot_373">[373]</a></span></p> + +<p>2. But you must know, that as our bodies are here +united to our souls, so they act together, and while +the sensitive part is subordinate to the rational, it is +serviceable to it, and not a hinderance: when you +come to have souls that are separated from the body, +you shall use no bodily instruments; and yet even +then it is uncertain to us, whether the sensitive +powers of the soul do not accompany it, and be not +used by it. But certainly in the meantime, he that +will not use sense, shall not use reason. And he +that acteth not sensibly, acteth not as a man: it is +not a sin to be a man; and therefore not to see, to +hear, to taste, to smell, &c. Nor is it a sin to taste +sweetness in our meat or drink; nor is it a sinful +pleasure for the eyes to behold the light, or the +<span class="pagenum"><a name="Page_705" id="Page_705">{705}</a></span> +variety of the beauteous works of God, or to take +pleasure in them. "His works are great, sought +out of all them that have pleasure therein," Psal. +cxi. 2.</p> + +<p>You know not what it is to be a man, if you know +not that God hath made all the senses to be the inlets +of objects, and so of holy pleasure into the soul. +Would he have given us eyes, and ears, and appetites, +and made his creatures sweet and beauteous, +that all might either be sin or useless to us? No: +all things are sanctified, and pure to the pure.<span +class="fnanchor"><a name="Ref_374" id="Ref_374" href="#Foot_374">[374]</a></span> +The +sense is the natural way to the imagination, and that +to the understanding; and he that will have no sensible +and natural pleasure, shall have no spiritual +pleasure: and he that will have none but sensitive +pleasure, were better have none at all. It is therefore +a foolish pretence of spirituality, to dream of +acting without our senses, or avoiding those delights, +which may and must be sanctified to us. +Harmony and melody are so high a pleasure of the +sense, that they are nearest to rational delights, if +not participating of them, and exceedingly fitted to +elevate the mind and affections unto God.</p> + +<p>And as it is the very nature of true holiness, to be +so suited to holy things, as that they may be our delight, +and he is the genuine saint, and the best of +christians, who most delighteth in God and holiness; +so that is the best means to make us the best christians, +which helpeth us best to these delights; and +if any thing on earth be like to heaven, it is to have +our delight in God. And therefore if any thing may +make us heavenly, it is that which raiseth us to such +delights. And therefore a choir of holy persons, +melodiously singing the praises of Jehovah, are +likest to the angelical society, Psal. cl.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_373" id="Foot_373" href="#Ref_373">[373]</a> +Luke xii. 17-19; xvi. 20-22.</p> + +<p class="nodent"><a name="Foot_374" id="Foot_374" href="#Ref_374">[374]</a> +Rom. viii. 18, 32; Tit. i. 15; Rom. xiv. 20; 1 Cor. iii. +21; 2 Cor. iv. 15.</p> + +</div> + +<h3>Quest. CXXVII. <i>Is church music by organs or such instruments, +lawful?</i><span +class="fnanchor"><a name="Ref_375" id="Ref_375" href="#Foot_375">[375]</a></span></h3> + +<p><i>Answ.</i> I know that in the persecuted and poorer +times of the church, none such were used (when +they had not temples, nor always a fixed meeting +place). And that the author of the Quest. et Resp. +in Justin Martyr speaketh against it (which Perkins +and others cite to that purpose). And I grant,</p> + +<p>1. That as it is in the power of weak, diseased +christians, to make many things unlawful to their +brethren lest we be hurtful to them, and to deprive +us of much, not only of our liberties but our helps; +so in abundance of congregations, church music is +made unlawful by accident, through their mistake. +For it is unlawful (<i>cæteris paribus</i>) by an unnecessary +thing to occasion divisions in the churches; but +where one part judgeth church music unlawful, for +another part to use it, would occasion divisions in +the churches, and drive away the other part. Therefore +I would wish church music to be no where set +up, but where the congregation can accord in the +use of it; or at least where they will not divide +thereupon.</p> + +<p>2. And I think it unlawful to use such strains of +music as are light, or as the congregation cannot +easily be brought to understand; much more on purpose +to commit the whole work of singing to the +choristers, and exclude the congregation. I am not +willing to join in such a church where I shall be +shut out of this noble work of praise.</p> + +<p>3. But plain, intelligible church music, which +occasioneth not divisions, but the church agreeth in, +for my part I never doubted to be lawful. For, 1. +God set it up long after Moses' ceremonial law, by +David, Solomon, &c.</p> + +<p>2. It is not an instituted ceremony merely, but a +natural help to the mind's alacrity: and it is a duty +and not a sin to use the helps of nature and lawful +art, though not to institute sacraments, &c. of our +own. As it is lawful to use the comfortable helps of +spectacles in reading the Bible, so is it of music to +exhilarate the soul towards God.<span +class="fnanchor"><a name="Ref_376" id="Ref_376" href="#Foot_376">[376]</a></span></p> + +<p>3. Jesus Christ joined with the Jews that used it, +and never spake a word against it.</p> + +<p>4. No Scripture forbiddeth it, therefore it is not +unlawful.</p> + +<p>5. Nothing can be against it, that I know of, but +what is said against tunes and melody of voice. For +whereas they say that it is a human invention; so +are our tunes (and metre, and versions). Yea, it is +not a human invention; as the last psalm and many +others show, which call us to praise the Lord with +instruments of music.</p> + +<p>And whereas it is said to be a carnal mind of +pleasure, they may say as much of a melodious, harmonious +concert of voices, which is more excellent +music than any instruments.</p> + +<p>And whereas some say that they find it do them +harm, so others say of melodious singing; but as +wise men say, they find it do them good. And why +should the experience of some prejudiced, self-conceited +person, or of a half-man that knoweth not +what melody is, be set against the experience of all +others, and deprive them of all such helps and mercies, +as these people say they find no benefit by.</p> + +<p>And as some deride church music by many scornful +names, so others do by singing (as some congregations +near me testify, who these many years have +forsaken it, and will not endure it; but their pastor +is fain to unite them, by the constant and total omission +of singing psalms). It is a great wrong that +some do to ignorant christians, by putting such +whimsies and scruples into their heads, which as +soon as they enter, turn that to a scorn, and snare, +and trouble, which might be a real help and comfort +to them, as it is to others.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_375" id="Foot_375" href="#Ref_375">[375]</a> +Rev. xiv. 2, 3. "The voice of harpers harping with their +harps," is ordinarily expounded of public worship.</p> + +<p class="nodent"><a name="Foot_376" id="Foot_376" href="#Ref_376">[376]</a> +1 Sam. xviii. 6; 1 Chron. xv. 16; 2 Chron. v. 13; vii. +6; xxiii. 13; xxxiv. 22; Psal. xcviii.; xcix.; cxlix.; cl.</p> + +</div> + +<h3>Quest. CXXVIII. <i>Is the Lord's day a sabbath, and so to be called +and kept, and that of divine institution? And is the seventh-day +sabbath abrogated? &c.</i></h3> + +<p><i>Answ.</i> All the cases about the Lord's day (except +those practical directions for keeping it, in the Economical +part of this book) I have put into a peculiar +treatise on that subject by itself; and therefore shall +here pass them over, referring the reader to them in +that discourse.</p> + +<h3>Quest. CXXIX. <i>Is it lawful to appoint human holy days, and observe +them?</i></h3> + +<p><i>Answ.</i> This also I have spoke to in the foresaid +treatise, and my "Disput. of Church Government and +Cer." Briefly, 1. It is not lawful to appoint another +weekly sabbath, or day wholly separated to the +commemoration of our redemption: for that is to +mend (pretendedly) the institutions of God; yea, and +to contradict him who hath judged one day only in +seven to be the fittest weekly proportion.</p> + +<p>2. As part of some days may be weekly used in +holy assemblies, so may whole days on just, extraordinary +occasions, of prayer, preaching, humiliation, +and thanksgiving.</p> + +<p><span class="pagenum"><a name="Page_706" id="Page_706">{706}</a></span> +3. The holy doctrine, lives, and sufferings of the +martyrs and other holy men, hath been so great a +mercy to the church, that (for any thing I know) it +is lawful to keep anniversary thanksgivings in remembrance +of them, and to encourage the weak, and +provoke them to constancy and imitation.</p> + +<p>4. But to dedicate days or temples to them in any +higher sense, as the heathen and idolaters did to +their heroes, is unlawful; or any way to intimate an +attribution of divinity to them, by word or worship.</p> + +<p>5. And they that live among such idolaters must +take heed of giving them scandalous encouragement.</p> + +<p>6. And they that scrupulously fear such sin more +than there is cause, should not be forced to sin against +their consciences.</p> + +<p>7. But yet no christians should causelessly refuse +that which is lawful, nor to join with the churches +in holy exercises on the days of thankful commemoration +of the apostles, and martyrs, and excellent instruments +in the church; much less petulantly to +work and set open shops to the offence of others; +but rather to persuade all to imitate the holy lives of +those saints to whom they give such honours.</p> + +<h3>Quest. CXXX. <i>How far are the holy Scriptures a law and perfect rule +to us?</i></h3> + +<p><i>Answ.</i> 1. For all thoughts, words, affections, and +actions, of divine faith and obedience (supposing +still God's law of nature). For it is no believing +God to believe what he never revealed; nor any +trusting God, to trust that he will certainly give us +that which he never either directly or indirectly promised; +nor any obeying God, to do that which he +never commanded.</p> + +<p>2. The contents will best show the extent; whatever +is revealed, promised, and commanded in it, for +that it is a perfect rule. For certainly it is perfect +in its kind and to its proper use.</p> + +<p>3. It is a perfect rule for all that is of universal +moral necessity; that is, whatever it is necessary +that man believe, think, or do, in all ages and places +of the world, this is of divine obligation. Whatever +the world is universally bound to, (that is, all men in +it,) it is certain that God's law in nature, or Scripture, +or both, bindeth them to it. For the world +hath no universal king or lawgiver but God.</p> + +<p>4. God's own laws in nature and Scripture are a +perfect rule for all the duties of the understanding, +thoughts, affections, passions, immediately to be exercised +on God himself; for no one else is a discerner +or judge of such matters.<span +class="fnanchor"><a name="Ref_377" id="Ref_377" href="#Foot_377">[377]</a></span></p> + +<p>5. It perfectly containeth all the essential and integral +parts of the christian religion; so that nothing +is of itself, and directly, any part of the christian religion +which is not there.</p> + +<p>6. It instituteth those sacraments perfectly, which +are the seals of God's covenant with man, and the +delivery of the benefits, and which are the badges or +symbols of the disciples and religion of Christ in the +world.</p> + +<p>7. It determineth what faith, prayer, and obedience +shall be his appointed means and conditions of +justification, adoption, and salvation. And so what +shall be professed and preached in his name to the +world.</p> + +<p>8. It is a perfect instrument of donation or conveyance +of our right to Christ, and of pardon, and +justification, and adoption, and the Holy Spirit's +assistances, and of glory. As it is God's covenant, +promise, or deed of gift.</p> + +<p>9. It instituteth certain ministers as his own +church officers, and perfectly describeth their office, +as instituted by him.</p> + +<p>10. It instituteth the form of his church universal, +which is called his body; and also of particular +holy societies for his worship; and prescribeth them +certain duties, as the common worship there to be +performed.</p> + +<p>11. It determineth of a weekly day, even the first, +to be separated for and used in this holy worship.</p> + +<p>12. It is a perfect general rule for the regulating +of those things, which it doth not command or forbid +in particular. As that all be done wisely, to edification, +in charity, peace, concord, season, order, &c.</p> + +<p>13. It giveth to magistrates, pastors, parents, and +other superiors, all that power by which they are +authorized to oblige us, under God, to any undetermined +particulars.</p> + +<p>14. It is the perfect rule of Christ's judging, rewarding, +and punishing at last, according to which +he will proceed.</p> + +<p>15. It is the only law that is made by primitive +power.</p> + +<p>16. And the only law that is made by infallible +wisdom.</p> + +<p>17. And the only law which is faultless, and hath +nothing in it that will do the subject any harm.</p> + +<p>18. And the only law which is from absolute +power, the rule of all other laws, and from which +there is finally no appeal.<span +class="fnanchor"><a name="Ref_378" id="Ref_378" href="#Foot_378">[378]</a></span></p> + +<p>Thus far the holy Scripture with the law of nature +is our perfect rule. But not in any of the following +respects.</p> + +<p>1. It is no particular revelation or perfect rule of +natural sciences, as physics, metaphysics, &c.</p> + +<p>2. It is no rule for the arts, for medicine, music, +arithmetic, geometry, astronomy, grammar, rhetoric, +logic; nor for the mechanics, as navigation, architecture; +and all the trades and occupations of men; +no, not husbandry by which we have our food.</p> + +<p>3. It is no particular rule for all the mutable, subordinate +duties of any societies. It will not serve +instead of all the statutes of this and all other lands, +nor tell us, when the terms shall begin and end, nor +what work every parent and master shall set his +children and servants in his family, &c.</p> + +<p>4. It is no full rule in particular for all those political +principles which are the ground of human +laws; as whether each republic be monarchical, +aristocratical, or democratical; what person or of +what family shall reign; who shall be his officers +and judges, and how diversified; so of his treasury, +munition, coin, &c.</p> + +<p>5. It is no rule of propriety in particular, by which +every man may know which is his own land, or +house, or goods, or cattle.</p> + +<p>6. It is no particular rule for our natural actions; +what meat we shall eat; what clothes we shall +wear; so of our rest, labour, &c.</p> + +<p>7. It is no particular law or rule for any of all +those actions and circumstances about religion or +God's own ordinances, which he hath only commanded +in general, and left in specie or particular +to be determined by man according to his general +laws; but of these next.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_377" id="Foot_377" href="#Ref_377">[377]</a> +2 Tim. iii. 16; 2 Pet. i. 10; 2 Tim. iii. 15; Rom. xv. 4; +xvi. 26; John v. 39; Acts xvii. 2, 11; John xix. 24, 28, 36, 37.</p> + +<p class="nodent"><a name="Foot_378" id="Foot_378" href="#Ref_378">[378]</a> +Psal. xii. 6; xix. 7-10; cxix.</p> + +</div> + +<h3>Quest. CXXXI. <i>What additions or human inventions in or about +religion, not commanded in Scripture, are lawful or unlawful?</i></h3> + +<p><i>Answ.</i> 1. These following are unlawful. 1. To +feign any new article of faith or doctrine, any precept, +promise, threatening, prophecy, or revelation, +<span class="pagenum"><a name="Page_707" id="Page_707">{707}</a></span> +falsely to father it upon God, and say, that it is of +him, or his special word.<span +class="fnanchor"><a name="Ref_379" id="Ref_379" href="#Foot_379">[379]</a></span></p> + +<p>2. To say that either that is written in the Bible +which is not, or that any thing is the sense of a text +which is not; and so that any thing is a sin or a +duty by Scripture which is not. Or to father apocryphal +books, or texts, or words upon the Spirit of +Christ.</p> + +<p>3. To make any law for the church universal, or +as obligatory to all christians; which is to usurp the +sovereignty of Christ; for which treasonable usurpation +it is that protestants call the pope, antichrist.</p> + +<p>4. To add new parts to the christian religion.</p> + +<p>5. To make any law, which it did properly belong +to the universal Sovereign to have made, if it should +have been made at all: or which implieth an accusation +of ignorance, oversight, error, or omission, in +Christ and the holy Scriptures.</p> + +<p>6. To make new laws for men's inward heart duties +towards God.</p> + +<p>7. To make new sacraments for the sealing of +Christ's covenant and collation of his benefits therein +contained, and to the public <i>tesseræ</i>, badges or symbols +of christians and christianity in the world.</p> + +<p>8. To feign new conditions of the covenant of God, +and necessary means of our justification, adoption, +and salvation.</p> + +<p>9. To alter Christ's instituted church ministry, or +add any that are supra-ordinate, co-ordinate, or derogatory +to their office, or that stand on the like pretended +ground, and for equal ends.</p> + +<p>10. To make new spiritual societies or church +forms which shall be either supra-ordinate, co-ordinate, +or derogatory to the forms of Christ's institution.<span +class="fnanchor"><a name="Ref_380" id="Ref_380" href="#Foot_380">[380]</a></span></p> + +<p>11. Any impositions upon the churches (be the +thing never so lawful) which is made by a pretended +power not derived from God and the Redeemer.<span +class="fnanchor"><a name="Ref_381" id="Ref_381" href="#Foot_381">[381]</a></span></p> + +<p>12. Any thing that is contrary to the church's +good and edification, to justice, charity, piety, order, +unity, or peace.<span +class="fnanchor"><a name="Ref_382" id="Ref_382" href="#Foot_382">[382]</a></span></p> + +<p>13. Any unnecessary burden imposed on the consciences +of christians; especially as necessary either +to their salvation, communion, liberty, or peace.</p> + +<p>14. And the exercise of any power, pretended to +be either primitive and underived, or infallible, or impeccable, +or absolute.</p> + +<p>15. In general, any thing that is contrary to the +authority, matter, form, obligation, honour, or ends +of the laws of God, in nature or Scripture.</p> + +<p>16. Any thing which setteth up those judaical +laws and ceremonies which Christ hath abrogated, +in that form and respect in which he abrogated +them.</p> + +<p>17. Where there is a doubt among sober, conscionable +christians, lest in obeying man they should sin +against God and disobey his laws, and the matter +doubted of is confessed unnecessary by the imposers: +so infinite is the distance between God and man, +and so wholly dependent on him are the highest, that +they should be exceedingly unwilling to vie with +the authority of their Maker in men's consciences, +or to do any thing unnecessary which tendeth to +compel men to tread down God's authority in their +consciences, and to prefer man's. Much more unwilling +should they be, to silence the sober preachers +of Christ's gospel upon such accounts.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_379" id="Foot_379" href="#Ref_379">[379]</a> +Deut. xii. 32; Rev. xxii. 18; Col. ii. 18, 23-26; Matt. +xv. 3, 8, 9; Gal. i. 8, 9; Jer. v. 12; xiv. 14; xxiii. 25, 26, 32; +Ezek. xiii. 9, 19; xxii. 28; Zech. xiii. 2-6.</p> + +<p class="nodent"><a name="Foot_380" id="Foot_380" href="#Ref_380">[380]</a> +Gal. ii. 5.</p> + +<p class="nodent"><a name="Foot_381" id="Foot_381" href="#Ref_381">[381]</a> +Acts xv. 23-25.</p> + +<p class="nodent"><a name="Foot_382" id="Foot_382" href="#Ref_382">[382]</a> +2 Cor. x. 8; xiii. 10; 1 Cor. xiv. 5, 12, 26; 2 Cor. xii. +19; Eph. iv. 12, 16; 1 Tim. i. 4.</p> + +</div> + +<h3>Quest. CXXXII. <i>Is it unlawful to obey in all those cases, where it +is unlawful to impose and command? +Or in what cases? And how far pastors must be believed and obeyed?</i></h3> + +<p><i>Answ.</i> I must entreat the reader carefully to distinguish +here, 1. Between God's law forbidding +rulers to do evil; and his law forbidding subjects or +private men.</p> + +<p>2. Between obedience formally so called; which +is, when we therefore obey in conscience, because it +is commanded, and the commander's authority is the +formal reason and object of our obedience: and +obedience material only, which is properly no obedience, +but a doing the thing which is commanded +upon other reasons, and not at all because it is +commanded.</p> + +<p>3. Between formal obedience to the office of the +ruler in general, and formal obedience to him, as +commanding this very matter in particular.</p> + +<p>4. Between such authority in the ruler as will +warrant his impositions before God for his own justification; +and such authority as may make it my duty +to obey him. And so I answer,</p> + +<p>1. We shall not be judged by those laws of God +which made the ruler's duty, but by that which +made our own. It is not all one to say, Thou shalt +not command it, and to say, Thou shalt not do it.</p> + +<p>2. Whatever God absolutely forbiddeth men to do, +we must not do, whoever command it.</p> + +<p>3. There are many of the things forementioned +absolutely and always unlawful, as being evil of +themselves, which no man may either command or do; +and there are some of them, which are only evil by accident, +which may not be commanded, but may be done +when contrary, weightier accidents do preponderate.</p> + +<p>4. Many such things may be done materially on +other reasons, (as for the church's good, the furtherance +of the gospel, the winning of men to God, the +avoiding of scandal, or of hurt to others or ourselves, +&c.) when they are not to be done in formal obedience, +out of conscience to the authority imposing (as if it be +commanded by one that hath no just power).</p> + +<p>5. Our actions may participate of obedience in +general, as being actions of subjects, when they are +not obedience in the full and perfect formality as to +the particular. The last leaf of Richard Hooker's +eighth book of Eccles. Polit. will show you the reason +of this. He that hath not just power to command +me this one particular act, yet may be my +ruler in the general, and I am bound to honour him +in general as my ruler; and to disobey him in a +thing lawful for me to do, though not for him to +command, may be dishonouring of him, and an appearance +of disobedience and denial of his power.<span +class="fnanchor"><a name="Ref_383" id="Ref_383" href="#Foot_383">[383]</a></span> +A parent is forbidden by God to command his child to +speak an idle word, or to do a vain and useless action +(much more a hurtful). Yet if a parent should command +a child to speak an idle word, or do a vain action, +the duty of obedience would make it at that time not to +be vain and idle to him; yea, if he bid him throw away +a cup of wine, or a piece of bread, which is evil when +causeless, the child may be bound to do it: not only +because he knoweth not but the parents may have +lawful ends and reasons for their command, (as to +try and exercise his obedience,) but also if he were +sure that it were not so; because he is a subject, +and the honouring of a parent is so great a good, and +the dishonouring him by that disobedience may +have such ill consequences, as will preponderate the +evil of the loss of a cup of wine, &c. Yet in this +case, the act of obedience is but mixed: it is an act +<span class="pagenum"><a name="Page_708" id="Page_708">{708}</a></span> +of subjection or honour to a parent, because in general +he is a governor: but it is but materially obedience +in respect of that particular matter, which we know +he had no authority to command.</p> + +<p>6. In this respect, therefore, a ruler may have so +much power as may induce on the subject an obligation +to obey, and yet not so much as may justify +his commands before God, nor save himself from +divine punishment.</p> + +<p>I add this so distinctly, lest any should misapply +Mr. Rich. Hooker's doctrine aforesaid, Eccl. Pol. +lib. viii. p. 223, 224. "As for them that exercise power +altogether against order, though the kind of power +which they have may be of God, yet is their exercise +thereof against God, and therefore not of God, otherwise +than by permission, as all injustice is.—Usurpers +of power, whereby we do not mean them that by +violence have aspired unto places of highest authority, +but them that use more authority than they did +ever receive in form and manner, before mentioned.—Such +usurpers thereof, as in the exercise of their +power, do more than they have been authorized to do, +cannot in conscience bind any man to obedience."</p> + +<p>Lest any should gather hence that they are never +bound in conscience to obey their parents, their king, +their pastors, in any point wherein they exercise +more power than God gave them, I thought meet to +speak more exactly to that point, which needed this +distinguishing. For the ground is sure that There +is no power but of God;<span +class="fnanchor"><a name="Ref_384" id="Ref_384" href="#Foot_384">[384]</a></span> +and that God hath given +no man power against himself, his laws and service; +but yet there are many cases in which God bindeth +children and subjects to obey their superiors, in such +matters as they did sinfully command.</p> + +<p>7. It greatly concerneth all sober christians therefore +to be well studied in the law of God, that we +may certainly know what those things are which +God hath absolutely forbidden us to do, whoever +command them, and to distinguish them from things +that depend on mutable accidents; that as the three +witnesses and Daniel, Dan. iii. vi. we may be +true to God whatever we suffer for it; and yet may +obey men in all that is our duty to them.</p> + +<p>Thus the apostles knew that no man had power +from God to silence them, or persecute them for the +gospel. Therefore they would not obey those that +forbad them to preach; and yet they would appear +before any magistrate that commanded them, and +obey their summons; and so we may do even to a +usurper, or a private man.</p> + +<p>8. The principal and most notable case, in which +we must obey when a ruler sinfully commandeth, is, +when the matter which he commandeth is not such +as is either forbidden us by God, or out of the verge +of his place and calling at all to meddle with and +command, nor yet such as is destructive of our duty +to God; but such as in general belongeth to his +office to determine of according to God's general +rules; but he misseth it in the manner and goeth +against those rules; yet not so far as to destroy the +duty we owe to God, or the end of it.</p> + +<p>For instance, it is not in the ruler's power to determine +whether there shall be preaching or none, +true doctrine or false, &c. But it is in his power to +regulate the circumstances of time, place, &c. (next +to be recited). Now if he do these to order, unity, +and edification, I will obey him formally and fully +for conscience sake. If he so do it as is destructive +to the end, (as is aforesaid,) as to say, You shall meet +only at twenty miles' distance, or only at midnight, +&c. I will obey him no further than necessity and +the common good requireth me. If he do it only +with a tolerable inconvenience, (as to say, You shall +meet no where but in the open fields, &c.) I will obey +for conscience sake, as I am in general a subject +bound to honour the magistrate; but not as he nameth +an unmeet circumstance, in that respect my obedience +shall be but material.</p> + +<p>I need not handle it as a distinct question, Whether +pastors are to be believed or obeyed any further than +they show a word of God revealing and commanding +the particular thing? Divine faith and obedience is +one thing, and human is another. 1. If as a preacher +he shall say, This is God's word, believe it and obey +it as such, you must believe with a human faith +that it is liker that he knoweth what he saith, +than you do, (unless, (1.) You see evidence; (2.) +Or the consent of more credible persons to be against +him, and then you are not to believe him at all). +Even as a child believeth his teacher in order to learn +the things himself, so you are so far to take his word +while you are learning to know whether it be so or +not. But not to rest in it as certain, nor to take +your belief of him and obedience to him, to be a believing +and obeying God formally, though a duty.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_383" id="Foot_383" href="#Ref_383">[383]</a> +Eph. v. 24; Col. iii. 20, 22; Rom. xiii. 1-6.</p> + +<p class="nodent"><a name="Foot_384" id="Foot_384" href="#Ref_384">[384]</a> +John xix. 11; Rom. xiii. 1.</p> + +</div> + +<h3>Quest. CXXXIII. <i>What are the additions or inventions of men which +are not forbidden by the word of God (whether by rulers or by private +men invented)?</i></h3> + +<p><i>Answ.</i> This is handled under the directions for +worship; to which I refer the reader, as also for +part of the answer to the former cases. Yet here I +shall trouble you with so much repetition, as to say, +that,</p> + +<p>1. Such inventions and additions are lawful as God +hath commanded men (rulers, pastors, parents, or +private persons) to make under the regulation of his +general laws.</p> + +<p>2. All such additions are lawful as are merely subordinate +and subservient to God's laws and orders, +and not forbidden by him, among the forementioned +prohibited additions.</p> + +<p>Instances are many. 1. All such modes of a duty +as are necessary <i>in genere</i>, or one way or other to be +determined of, but left to human prudence as to particulars. +As, 1. Whether I shall (this week or month) +publish the gospel by speaking, or by writing, or by +printing. 2. Whether I shall use this method, or that, or +another method in this sermon. 3. Whether I shall use +these phrases and words, or other words. 4. Whether +I shall use notes for my memory or not. And +whether large ones or short ones. 5. Whether I +shall be an hour or two in preaching. 6. Whether +I shall preach with a loud voice or a low. 7. Whether +I shall at this time more endeavour explication +or application, comfort or terror, reprehension or direction, +&c. All which are to be varied by man's +lawful invention according to God's general rules.</p> + +<p>2. It is also lawful and needful, that our own invention +or our superior's according to God's general +laws, do determine of the particular subjects of our +office; which Scripture doth not particularly determine +of, viz. 1. Scripture telleth not ministers what +country, parish, or church they shall bestow their +labours in. 2. Nor to how many they shall be a +pastor. 3. Nor what text or subject they shall +preach on. 4. Nor what singular persons they +shall apply comfort, counsel, or terror to, this or that. +5. Nor whom they shall admit to the sacrament +(but by the general rule or description). 6. Nor +whom they shall openly rebuke or excommunicate. +7. Nor whom they shall absolve. It telleth them +not whom the persons be to whom the Scripture +character doth belong, in any of these cases. 8. Nor +<span class="pagenum"><a name="Page_709" id="Page_709">{709}</a></span> +whether the witnesses say truly or falsely who +accuse a man. 9. Nor whether the accused be to be +taken as guilty of heresy, scandal, or schism, &c.</p> + +<p>3. It is also a lawful invention of man, to find, +choose, and use, such natural helps, as are useful to +further us in the obedience of God's laws, and the +practice of his worship, and are not forbidden by +him. Yea, <i>in genere</i> they are commanded, and +yet never particularly determined of in the Scripture: +as, 1. What will clear a preacher's voice, +to speak audibly. 2. The advantage of a pulpit +to be above the people. 3. The use of spectacles +to them that need them to read the Scripture. +4. The translating of the Scriptures into our native +language. 5. Which translation of many we shall +use in the churches. 6. The printing of the Bible. +7. The dividing it into chapters and verses. 8. The +printing of good books, to expound and apply the +Scripture; commentaries, sermons, &c. 9. The +forms of school exercises, disputations, &c. to prepare +students for the ministry; and what books of +divinity tutors shall read to their pupils, or every +student shall have in his library. 10. The manner +and tune of singing psalms in the churches. 11. +What version or metre to use, this or that. 12. +What form of catechism, (verbal, written, or printed,) +to use among many, in the church or family. +13. Whether to pray in the same words often, or in +various. 14. Whether to use words of our own +composing or invention primarily, or of other men's; +and that by direction, persuasion, or command. +15. To use a written or printed form, or neither; +to read it on the book, or speak it by memory. 16. +To use Scripture forms only, of prayer, praise, +psalms and hymns, or those that are of later composure +also. 17. To print the Bible and use it with +marginal notes, and contents, or without. 18. To +baptize in a river, well, pool, or font. 19. To have +sponsors or witnesses of the parents' trustiness, and +the child's covenant, or not. 20. At how many days +old children shall be baptized. 21. Whether they +shall be named in baptism, or before, or after. 22. +Whether one of the ministers shall be a tutor or +teacher to the rest that are younger. 23. How far +the rest shall submit their judgments to one that is +eldest and ablest, and be ruled by him. 24. Whether +there shall be any deaconnesses in the church. +25. Whether a church shall have one minister, two, +or more. 26. Who shall be the men. 27. What +space of ground shall be the church bounds, for the +cohabitation of the members. 28. How many +neighbour churches shall make a synod; and which +be they. 29. How many members a synod shall +consist of. 30. Who shall be president. Or whether +any. And who shall gather the votes. 31. +Who shall record their acts, as scribe. 32. What +messenger shall carry them to the churches. 33. +What letters for correspondence and communion +shall be written to the churches. 34. When pastors +shall remove from one church to another; and to +which. 35. Who shall be ordained ministers to +preach, baptize, and gather churches. 36. How +many the ordainers shall be. 37. Whether there +shall be any music by instruments in the church or +house, for the praises of God; and what. 38. Who +shall lead the psalm. 39. Who shall read. 40. What +words the church's profession of faith shall be expressed +by. 41. By what signs the church shall +signify their consent; whether lifting up the hand, +standing up, bowing the head, or by voice, or writing. +42. By what sign or ceremony men shall take +an oath; whether lifting up the hand towards heaven, +or laying it on a book, or kissing the book, &c. 43. +Whether the people at the sacrament sit near the +table, or keep farther off. 44. Whether it be put +into each person's hand, or they take it themselves. +With many more such like.</p> + +<p>4. And it is a lawful invention to determine of +mere circumstances of time and place which God +hath not determined of in Scripture: as, 1. At how +many times in the year or week, baptism shall be +administered. 2. At what age persons be admitted +to the Lord's supper. 3. On what days and hours +of the week there shall be lectures, or church assemblies. +4. How oft and when ministers shall catechise +and instruct the people privately. 5. On what +hour the church shall assemble on the Lord's days, +and receive the sacrament. 6. How long prayer, +reading, and sermon shall be. 7. At what hour to +end the public exercises. 8. At what hours to pray +in families or in secret. 9. How often disciplinary +meetings shall be held, for the trial of accused members. +10. How often synods shall meet; and how +long continue. Of holy days before.</p> + +<p>5. The same is to be said for the places of holy +exercises. 1. What edifices the church shall have +for such uses? 2. In what places they shall be +situate? 3. Where the pulpit shall stand? 4. And +where the font? 5. And where the table? 6. +Where each of the people shall sit? 7. Where +synods shall meet? 8. How many temples shall +be in a city? &c.</p> + +<p>6. The same is to be said of all accidental, subordinate +officers; as lecturers, clerks, door-keepers, +churchwardens, and many before mentioned.</p> + +<p>7. The same is to be said of church utensils; as +table, cups, linen, pulpits, fonts, clock, hour-glass, +bells, seats, decent habit of clothes, &c.</p> + +<p>8. The same may be said of decent gestures, not +particularly commanded; as what gesture to preach +in, standing or sitting? What gesture to read in? +What gesture to hear in? What gesture to sing +psalms in? Whether to be covered or bare-headed? +In what gesture to receive the Lord's supper? (In +which Scripture no more regulateth us, than of the +room, the hour of communicating, the number of +communicants, the place; in all which Christ's example +was not a particular law.)</p> + +<p>9. The same may be said of order. 1. Whether +the pastor shall begin with prayer, reading, or exhortation? +2. Whether the people shall begin with +prayer or ejaculations privately? 3. Whether we +shall make but one or two long continued prayers, +or many short ones? 4. Whether we shall pray +before sermon immediately, and after, in the pulpit +or in the reading place? 5. When the psalms shall +be said or sung, and how many? 6. How many +chapters shall be read? and which and in what order? +7. Whether baptism shall be before, or after, +or when? 8. When the catechumens and learners +shall be dismissed, and the proper eucharistical +church exercises begin? 9. When collections +made? &c.</p> + +<p>But, O Lord, have compassion on thy scattered +flock, who are afflicted and divided by the imperiousness +of those pastors, who think it not enough +for the exercise of their domination, to promote all +thine own holy laws and doctrines, and to make +their own canons in all these cases, or such like; +but they must needs make more work than all this +cometh to, for themselves and for their flocks, even +unto those distractions, and dissipations, and fierce +persecutions and contentions, which many hundred +years have exercised the Greek and Latin churches, +and many more throughout the world.</p> + +<h3>Quest. CXXXIV. <i>What are the mischiefs of unlawful additions in +religion?</i></h3> + +<p><span class="pagenum"><a name="Page_710" id="Page_710">{710}</a></span> +<i>Answ.</i> Alas! many and great. 1. They tend to +dethrone Christ from his sovereignty, and legislative +prerogative. 2. And to advance man, blind and sinful +man, into his place. 3. And thereby to debase +religion, making it but a human or a mixed thing +(and it can be no more noble than its author is). 4. +And thereby they debase also the church of God, +and the government of it, while they make it to be +but a human policy, and not divine. 5. They tend +to depose God from his authority in men's consciences, +and to level or join him there but with man. 6. +They tend to men's doubtfulness and uncertainty of +their religion; seeing man is fallible, and so may his +constitutions be. 7. They tend to drive out all true +religion from the world, while man that is so bad is +the maker of it; and it may be suspected to be bad, +that is made by so bad an author. 8. And it taketh +off the fear of God, and his judgment: for it is man +that must be feared, so far as man is the maker of +the law. And it destroyeth the consolation of believers, +which consisteth in the hopes of a reward +from God; for he that serveth man, must be rewarded +by man; and though they do not exclude God, +but join him with themselves, yet this mixture debaseth +and destroyeth religion, as the mixture of +God and mammon in men's love, and as mixed and +debased metals do the sovereign's coin. 9. It hardeneth +infidels and hindereth their conversion; for they +will reverence no more of our religion than we can +prove to be divine: and when they find one part of +it to be human, they suspect the rest to be so too, and +contemn it all; even as protestants do popery, for +the abundance of human trinkets and toys with +which we see them exercise and delude their silly +followers. 10. It is the great engine of dividing all +the churches, and breeding and feeding contentions +in the christian world. 11. And because men that +will command, will be obeyed, and they that are absolutely +subjected to God, will obey none against him, +whatever it cost them, (as Dan. iii.; vi.; Heb. xi.; +Luke xiv. 26, 33; Matt. v. 10-12,) therefore it hath +proved the occasion of bloody persecutions in the +churches, by which professed christians draw the +guilt of christian blood upon themselves. 12. And +hereby it hath dolefully hindered the gospel, while +the persecutors have silenced many worthy, conscionable +preachers of it. 13. And by this it hath +quenched charity in the hearts of both sides, and +taught the sufferers and the afflicters to be equally +bitter in censuring if not detesting one another. 14. +And the infidels seeing these dissensions and bitter +passions among christians, deride, and scorn, and +hate them all.<span +class="fnanchor"><a name="Ref_385" id="Ref_385" href="#Foot_385">[385]</a></span> +15. Yea, such causes as these in the +Latin and Greek churches have engaged not only +emperors and princes against their own subjects, so +that chronicles and books of martyrs perpetuate +their dishonour, as Pilate's name is in the creed; +but also have set them in bloody wars among themselves. +These have been the fruits, and this is the +tendency of usurping Christ's prerogative over his +religion and worship in his church.</p> + +<p>And the greatness of the sin appeareth in these +aggravations. 1. It is a mark of pitiful ignorance +and pride when dust shall thus (like Nebuchadnezzar) +exalt itself against God, to its certain infamy +and abasement.</p> + +<p>2. It showeth that men little know themselves, +that think themselves fit to be the makers of a religion +for so many others: and that they have base +thoughts of all other men, while they think them +unfit to worship God any other way, than that of +their making; and think that they will all so far +deny God as to take up a religion that is made by +man.</p> + +<p>3. It shows that they are much void of love to +others, that can thus use them on so small occasion.</p> + +<p>4. And it showeth how little true sense or reverence +of christian religion they have themselves +who can thus debase it, and equal their own inventions +with it.</p> + +<p>5. And it leaveth men utterly unexcusable, that +will not take warning by so many hundred years' +experiences of most of the churches through the +world? Even when we see the yet continued divisions +of the eastern and western churches, and all +about a human religion (in the parts most contended +about); when they read of the rivers of blood that +have been shed in Piedmont, France, Germany, +Belgia, Poland, Ireland, and the flames in England, +and many other nations, and all for the human +parts of men's religion? He that will yet go on and +take no warning, may go read the eighteenth and +nineteenth of the Revelation, and see what joy will +be in heaven and earth, when God shall do justice +upon such.</p> + +<p>But remember that I speak all this of no other, +than those expressly here described.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_385" id="Foot_385" href="#Ref_385">[385]</a> +Rom. xiv. xv.</p> + +</div> + +<h3>Quest. CXXXV. <i>What are the mischiefs of men's error on the other +extreme, who pretend that Scripture is a rule where it is not, and +deny the foresaid lawful things, on pretence that Scripture is a +perfect rule (say some, for all things)?</i></h3> + +<p><i>Answ.</i> 1. They fill their own minds with a multitude +of causeless scruples, which on their principles +can never be resolved, and so will give themselves +no rest.</p> + +<p>2. They make themselves a religion of their own, +and superstition is their daily devotion; which being +erroneous, will not hang together, but is full of contradictions +in itself; and which being human and +bad, can never give true stability to the soul.</p> + +<p>3. Hereby they spend their days much in melancholy +troubles, and unsettled distracting doubts and +fears; instead of the joys of solid faith, and hope, +and love.</p> + +<p>4. And if they escape, this their religion is contentious, +wrangling, censorious, and factious, and +their zeal flieth out against those that differ from +their peculiar superstitions and conceits.</p> + +<p>5. And hereupon they are usually mutable and +unsettled in their religion; this year for one, and +the next for another; because there is no certainty +in their own inventions and conceits.</p> + +<p>6. And hereupon they still fall into manifold parties, +because each man maketh a religion to himself, +by his misinterpretation of God's word; so that +there is no end of their divisions.</p> + +<p>7. And they do a great deal of hurt in the church, +by putting the same distracting and dividing conceits +into the heads of others. And young christians, and +women, and ignorant, well meaning people, that are +not able to know who is in the right, do often turn +to that party which they think most strict and godly +(though it be such as our quakers). And the very +good conceit of the people whom they take it from, +doth settle so strong a prejudice in their mind, as no +argument or evidence scarcely can work out; and so +education, converse, and human estimation breedeth +a succession of dividers, and troublers of the churches.</p> + +<p>8. They sin against God by calling good evil, and +light darkness, and honouring superstition, which is +the work of Satan, with holy names.<span +class="fnanchor"><a name="Ref_386" id="Ref_386" href="#Foot_386">[386]</a></span></p> + +<p><span class="pagenum"><a name="Page_711" id="Page_711">{711}</a></span> +9. They sin by adding to the word of God; while +they say of abundance of lawful things, This is unlawful, +and that is against the word of God, and pretend +that their Touch not, taste not, handle not, is in +the Scriptures.<span +class="fnanchor"><a name="Ref_387" id="Ref_387" href="#Foot_387">[387]</a></span> +For while they make it a rule for +every circumstance in particular, they must squeeze, +and force, and wrest it, to find out all those circumstances +in it which were never there; and so by false +expositions make the Scriptures another thing.</p> + +<p>10. And how great a sin is it to father Satan's +works on God, and to say that all these and these +things are forbidden or commanded in the Scripture, +and so to belie the Lord and the word of truth.</p> + +<p>11. It engageth all subjects against their rulers' +laws and government, and involveth them in the sin +of denying them just obedience; while all the statute +book must be found in the Scriptures, or else condemned +as unlawful.</p> + +<p>12. It maintaineth disobedience in churches, and +causeth schisms and confusions unavoidably; for +they that will neither obey the pastors, nor join with +the churches, till they can show scriptures particularly +for every translation, method, metre, tune, and +all that is done, must join with no churches in the +world.</p> + +<p>13. It bringeth rebellion and confusion into families, +while children and servants must learn no catechism, +hear no minister, give no account, observe no +hours of prayer, nay, nor do any work, but what +there is a particular scripture for.</p> + +<p>14. It sets men on enthusiastical expectations, and +irrational, scandalous worshipping of God, while all +men must avoid all those methods, phrases, books, +helps, which are not expressly or particularly in +Scripture, and men must not use their own inventions, +or prudence, in the right ordering of the works +of religion.</p> + +<p>15. It destroyeth christian love and concord, while +men are taught to censure all others, that use any +thing in God's worship which is not particularly in +Scripture, and so to censure all true worshippers in +the world.</p> + +<p>16. Yea, it will tempt men at last to be weary of +their own religion, because they will find it an unsatisfactory, +uncomfortable, tiresome thing, to do +their own superstitious work.</p> + +<p>17. And they will tempt all that they draw into +this opinion, to be weary of religion also. And truly +had not God's part, which is wise, and good, and +pleasant, prevailed against the hurtfulness of men's +superstition, which is foolish, bad, and unpleasant, +religion had ere this been cast off as a wearisome, +distracting thing; or, which is as bad, been used but +to delude men.</p> + +<p>18. Yea, it will tempt men at last to infidelity; for +Satan will quickly teach them to argue, that if Scripture +be a perfect, particular rule, for forty things that +were never there, then it is defective, and is not of +God, but an undertaking of that which is not performed, +and therefore is but a deceit.</p> + +<p>19. And the notoriousness and ridiculousness of +this error, will tempt the profane to make religious +people a scorn.</p> + +<p>20. Lastly, and rulers will be tempted in church +and state, to take such persons for intolerable in all +societies, and such whose principles are inconsistent +with government. And no thanks to this opinion, if +they be not tempted to dislike the Scripture itself, +and instead of it to fly to the papists' traditions, and +the church's legislative sovereignty, or worse.</p> + +<p>But here also remember that I charge none with +all this, but those before described.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_386" id="Foot_386" href="#Ref_386">[386]</a> +Isa. v. 20, 21.</p> + +<p class="nodent"><a name="Foot_387" id="Foot_387" href="#Ref_387">[387]</a> +Col. ii 21-23.</p> + +</div> + +<h3>Quest. CXXXVI. <i>How shall we know what parts of Scripture precept or +example were intended for universal, constant obligations, and what +were but for the time and persons that they were then directed to?</i></h3> + +<p><i>Answ.</i> It is not to be denied, but some things in +Scripture, even in the New Testament, are not laws, +much less universal and perpetual. And the difference +is to be found in the Scripture itself.</p> + +<p>1. All that is certainly of universal and perpetual +obligation, which is but a transcript of the universal +and perpetual law of nature.</p> + +<p>2. And all that which hath the express characters +of universality and perpetuity upon it; and such are +all the substantial parts of the gospel; as, "Except +ye repent, ye shall all perish," Luke xiii. 3, 5. +"Except a man be born again, he cannot enter into +the kingdom of heaven," John iii. 3, 5. "He that +believeth in him, shall not perish, but have everlasting +life," John iii. 16. "He that believeth and is +baptized, shall be saved, and he that believeth not +shall be damned," Mark xvi. 16. "Without holiness +none shall see God," Heb. xii. 14. "Go, preach +the gospel to all nations, baptizing them, &c. teaching +them to observe all things that I have commanded +you," Matt, xxviii. 19, 20. Abundance such texts +have the express characters of universality and perpetuity +(which many call morality).</p> + +<p>3. And with these we may number those which +were given to all the churches, with commands to +keep them, and propagate them to posterity.</p> + +<p>4. And those that have a plain and necessary connexion +to these before mentioned.</p> + +<p>5. And those which plainly have a full parity of +reason with them; and where it is evident that the +command was given to those particular times and +persons, upon no reasons proper to them alone, but +such as were common to all others. I deny not but +(as Amesius noteth after others) many ceremonial +and temporary laws are urged (when they are made) +with natural and perpetual motives: but the reasons +of making them were narrower, whatever the reasons +of obeying them may be.</p> + +<p>On the other side, narrow and temporary precepts +and examples, 1. Are void of all these foresaid +characters. 2. They are about materials of temporary +use. 3. Or they are but the ordering of such +customs as were there before, and were proper to +those countries. 4. And many speeches are plainly +appropriate to the time and persons. 5. And many +actions were manifestly occasional, without any intimation +of reason or purpose of obliging others to +imitation.</p> + +<p>For instance, 1. Christ's preaching sometimes on +a mountain, sometimes in a ship, sometimes in a +house, and sometimes in the synagogues, doth show +that all these are lawful in season on the like occasion: +but he purposed not to oblige men to any one +of them alone.</p> + +<p>2. So Christ's giving the sacrament of his body +and blood, in an upper room, in a private house +after supper, to none but ministers, and none but his +family, and but to twelve, and on the fifth day of the +week only, and in the gesture of a recumbent, leaning, +sitting; all these are plainly occasional, and not +intended as obliging to imitation: for that which he +made a law of, he separated in his speeches, and +commanded them to do it in remembrance of him till +his coming. And Paul expoundeth the distinction, +1 Cor. xi. in his practice.</p> + +<p>So the promise of the spirit of revelation and miracles +is expounded by the event, as the seal of the +gospel and Scripture, proper to those times in the +main.</p> + +<p><span class="pagenum"><a name="Page_712" id="Page_712">{712}</a></span> +So the primitive christians selling their estates, +and distributing to the poor, or laying it down at the +apostles' feet, was plainly appropriated to that time, +or the like occasions, by the reason of it; which was +suddenly to show the world what the belief of heaven +through the promises of Christ, could make them all, +and how much their love was to Christ and one another, +and how little to the world; and also by the +cessation of it, when the persecutions abated, and +the churches came to any settlement; yea, and at +first it was not a thing commanded to all, but only +voluntarily done.</p> + +<p>So the women's veil, and the custom of kissing +each other as a token of love, and men's not wearing +long hair, were the customs of the country there ordered +and improved by the apostles about sacred +things; but not introduced into other countries that +had no such custom.</p> + +<p>So also anointing was in those countries taken for +salubrious, and refreshing to the body, and a ceremony +of initiation into places of great honour; +whereupon it was used about the sick, and God's giving +the gift of healing in those times was frequently +conjunct with this means. So that hence the anointing +of the sick came up; and the ancient christians +turned it into an initiating ceremony, because we are +kings and priests to God. Now these occasions extend +not to those countries where anointing neither +was of such use, or value, or signification.</p> + +<p>So also Paul's becoming a Jew to the Jews, and +being shaved, and purifying himself, and circumcising +Timothy, are evidently temporary compliances +in a thing then lawful, for the avoiding of offence, +and for the furtherance of the gospel, and no obligatory, +perpetual laws to us. And so most divines think +the eating of things strangled, and blood, were forbidden +for a time to them only that conversed with +the Jews, Acts xv. Though Beckman have many +reasons for the perpetuity, not contemptible.</p> + +<p>So the office of deaconesses (and some think of +deacons) seemeth to be fitted to that time, and state, +and condition of christians. And where the reasons +and case are the same, the obligations will be the +same. In a word, the text itself will one way or +other show us, when a command or example is universally +and durably obligatory, and when not.</p> + +<h3>Quest. CXXXVII. <i>How much of the Scripture is necessary to +salvation, to be believed, and understood?</i></h3> + +<p><i>Answ.</i> This question is the more worthy consideration, +that we may withal understand the use of catechisms, +confessions, and creeds, (of which after,) and +the great and tender mercies of God to the weak, and +may be able to answer the cavils of the papists +against the Scriptures, as insufficient to be the rule +of faith and life, because much of it is hard to be understood.</p> + +<p>1. He that believeth God to be true, and the +Scripture to be his word, must needs believe all to +be true which he believeth to be his word.</p> + +<p>2. All the Scripture is profitable to our knowledge, +love, and practice; and none of it to be neglected, +but all to be loved, reverenced, and studied, in due +time and order, by them that have time and capacity +to do it.</p> + +<p>3. All the holy Scriptures, either as to matter or +words, are not so necessary, as that no man can be +saved, who doth not either believe or understand +them; but some parts of it are more necessary than +others.</p> + +<p>4. It is not of necessity to salvation to believe +every book or verse in Scripture, to be canonical, or +written by the Spirit of God. For as the papists' +canon is larger than that which the protestants own; +so if our canon should prove defective of any one +book, it would not follow that we could not be saved +for want of a sufficient faith. The churches immediately +after the apostles' time, had not each one all +their writings, but they were brought together in +time, and received by degrees, as they had proof of +their being written by authorized, inspired persons. +The second of Peter, James, Jude, Hebrews, and +Revelation, were received in many churches since +the rest. And if some book be lost, (as Enoch's prophecy, +or Paul's epistle to the Laodiceans, or any +other of his epistles not named in the rest,) or if any +hereafter should be lost or doubted of, as the Canticles, +or the second or third epistles of John, the +epistle of Jude, &c. it would not follow, that all true +faith and hope of salvation were lost with it.</p> + +<p>It is a controversy whether 1 John v. 7, and some +other particular verses, be canonical or not, because +some Greek copies have them, and some are without +them; but whoever erreth in that only, may be +saved.</p> + +<p>5. There are many hundred or thousand texts of +Scripture, which a man may possibly be ignorant of +the meaning of, and yet have a saving faith, and be +in a state of salvation. For no man living understandeth +it all.</p> + +<p>6. The holy Scripture is an entire, comely body, +which containeth not only the essential parts of the +true religion, but also the integral parts, and the +ornaments and many accidents; which must be distinguished, +and not all taken to be equal.<span +class="fnanchor"><a name="Ref_388" id="Ref_388" href="#Foot_388">[388]</a></span></p> + +<p>7. So much as containeth the essentials of true +religion, must be understood and believed of necessity +to salvation; and so much as containeth the integrals +of religion doth greatly conduce to our salvation, +both that we may be the surer and the better +christians, as having greater helps to both.</p> + +<p>The very adjuncts also have their use to make us +the more adorned christians, and to promote our +knowledge of greater things.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_388" id="Foot_388" href="#Ref_388">[388]</a> +Rom. xiv. 17, 18; xiii. 8-10; 1 Cor. xv. 2-6; Mark +xvi. 16.</p> + +</div> + +<h3>Quest. CXXXVIII. <i>How may we know the fundamentals, essentials, or +what parts are necessary to salvation? And is the papists' way +allowable that (some of them) deny that distinction, and make the +difference to be only in the degrees of men's opportunities of +knowledge?</i></h3> + +<p><i>Answ.</i> 1. Those papists' perverseness can mean +no better than that Christianity itself is not necessary +to salvation, to those that have not opportunity to +know it (as Johnson's Rejoinder to me, and Sancta +Clara, and many others, plainly intimate); and were +that never so true and certain, it were nothing to the +question between them and us, which is, What are +the essentials of christianity? And what is necessary +to salvation, where christianity is necessary? or +where the christian religion is made known, and men +may come to the knowledge of it, if they will do +their best? This is the true state of our controversy +with them. And whereas they would make all the +parts of christian faith and practice equally necessary, +where men have a capacity and ability to know, believe, +and practise them, it is a gross deceit, unworthy +of men pretending to a mediocrity of knowledge +in the nature of religion; and thereby they make all +sins and errors as equal as all duties and truths. +Whereas, 1. There is no man that hath not some +error and some sin.<span +class="fnanchor"><a name="Ref_389" id="Ref_389" href="#Foot_389">[389]</a></span> +2. There is no man that doth +<span class="pagenum"><a name="Page_713" id="Page_713">{713}</a></span> +all that ever he was able to do, to understand all the +truth. 3. Therefore there is no man whose errors +themselves are not (many of them at least) culpable +or sinful. 4. And they that distinguish between mortal +and venial sins, and yet will not distinguish between +mortal and venial errors, are either blind, or would keep +others blind. As it is not so damning a sin for a man +to think a vain thought, or to speak a vain word, as +not to love God, or holiness; (no, though he was +more able to have forborne that idle word, than to +have loved God;) so it is not so mortal a sin, (that is, +inconsistent with a justified state,) to mistake in a +small matter, (as who was the father of Arphaxad, +or what year the world was drowned in, &c.) as to +blaspheme the Holy Ghost, or deny Jesus Christ to +be the Saviour of the world, or to deny that there is +a God, or everlasting life, or a difference between +good and evil. All sins are not equal in magnitude +or danger. Therefore all errors are not equal in +magnitude, sinfulness, or danger.</p> + +<p>2. And what priest is able to know whom to take +for a christian, and baptizable upon such terms as +these? Who knoweth just what opportunities of +knowledge other men have had, and what impediments? +And will they indeed baptize a man that is +a heathen, because he had not opportunity to come +to the knowledge of christianity? I think they will +not. Or will they deny baptism to one that knoweth +and believeth only all the articles of the creed, +and the chief points of religion, because he knoweth +not as much more, as he had opportunity to know? +I think not. Do not these men perceive how they +condemn themselves? For do they not say themselves, +that baptism to the due receiver washeth +away sin, and puts the person in a state of life? O +when will God deliver his poor church from factious +deceivers?</p> + +<p>3. Either christianity is something and discernible, +or nothing and undiscernible. If the latter, then +christians are not to be distinguished from heathens +and infidels. If the former, then christianity hath +its constitutive parts, by which it is what it is. And +then it hath essential parts distinguishable from the +rest.</p> + +<p>4. The word fundamentals being but a metaphor, +hath given room to deceivers and contenders to make +a controversy, and raise a dust about it. Therefore +I purposely use the word essentials, which is not so +liable to men's cavils.</p> + +<p>5. Those are the essentials of christianity, which +are necessary to the baptism of the adult. Know but +that, and you answer all the pratings of the papists, +that bawl out for a list of fundamentals. And sure +it is not this day unknown in the christian world, +either what a christian is, or who is to be baptized: +do not the priests know it, who baptize all that are +christened in the world? And why is baptism called +our christening, if it make us not christians? And +why hath Christ promised, that "he that believeth +and is baptized, shall be saved," Mark xvi. 16, if +that so much faith as is necessary to baptism, will +not also serve to a man's state of salvation?</p> + +<p>6. The baptismal covenant of grace therefore is +the essential part of the gospel, and of the christian +religion; and all the rest are the integrals, and accidents +or adjuncts.</p> + +<p>7. This covenant containeth,</p> + +<p>I. Objectively, 1. Things true as such; 2. Things +good as such; 3. Things practicable or to be done, +as such: the <i>credenda, diligenda, (et eligenda,) et +agenda</i>; as the objects of man's intellect, will, and +practical power.</p> + +<p>The <i>credenda</i>, or things to be known and believed, +are, 1. God as God, and our God and Father. 2. +Christ as the Saviour, and our Saviour. 3. The +Holy Ghost as such, and as the Sanctifier, and our +Sanctifier (as to the offer of these relations in the +covenant).</p> + +<p>The <i>diligenda</i> are the same three Persons in these +three relations as good in themselves and unto us, +which includeth the grand benefits of reconciliation +and adoption, justification, and sanctification, and +salvation.</p> + +<p>The <i>agenda</i> in the time of baptism that make us +christians, are, 1. The actual dedition, resignation, or +dedication of ourselves, to God the Father, Son, and +Holy Ghost in these relations. 2. A promise or vow +to endeavour faithfully to live according to our undertaken +relations (though not in perfection); that +is, as creatures to their Creator, and their reconciled +God and Father; as christians to their Redeemer, +their Teacher, their Ruler, and their Saviour; and +as willing receivers of the sanctifying and comforting +operations of the Holy Spirit.</p> + +<p>II. The objects tell you what the acts must be on +our part; 1. With the understanding, to know and +believe; 2. With the will to love, choose, desire, and +resolve; and, 3. Practically to deliver up ourselves +for the present, and to promise for the time to come. +These are the essentials of the christian religion.</p> + +<p>8. The creed is a larger explication of the <i>credenda</i>, +and the Lord's prayer of the <i>diligenda</i>, or things to +be willed, desired, and hoped for; and the decalogue +of the natural part of the <i>agenda</i>.</p> + +<p>9. Suffer not your own ignorance, or the papists' +cheats, to confound the question about fundamentals, +as to the matter, and as to the expressing words. It +is one thing to ask, What is the matter essential to +christianity? And another, What words, symbols, +or sentences are essential to it? To the first, I have +now answered you. To the second I say, 1. Taking +the christian religion as it is, an extrinsic doctrine +<i>in signis</i>, so the essence of it is, words and signs expressive +or significant of the material essence. That +they be such in specie is all that is essential. And +if they say, But which be those words? I answer, +2. That no particular words in the world are essential +to the christian religion. For, (1.) No one +language is essential to it. It is not necessary to +salvation that you be baptized, or learn the creed or +Scriptures, in Hebrew, or Greek, or Latin, or English, +so you learn it in any language understood. (2.) It +is not necessary to salvation that you use the same +words in the same language, as long as it hath more +words than one to express the same thing by. (3.) +It is not necessary to salvation, that we use the same +(or any one single) form, method, or order of words, +as they are in the creeds, without alteration. And +therefore while the ancients did tenaciously cleave +to the same symbol or creed, yet they used various +words to express it by. (As may be seen in Irenæus, +Tertullian, Origen, and Ruffin, elsewhere cited +by me; so that it is plain, that by the same symbol +they meant the same matter, though expressed in +some variety of words.) Though they avoided such +variety as might introduce variety of sense and +matter.</p> + +<p>10. Words being needful, 1. To make a learner +understand; 2. To tell another what he understandeth: +it followeth that the great variety of men's +capacities maketh a great variation in the necessity +of words or forms. An Englishman must have +them in English, and a Frenchman in French. An +understanding man may receive all the essentials in +a few words; but an ignorant man must have many +words to make him understand the matter. To him +that understandeth them, the words of the baptismal +covenant express all the essentials of christianity: +<span class="pagenum"><a name="Page_714" id="Page_714">{714}</a></span> +but to him that understands them not, the creed is +necessary for the explication: and to him that understandeth +not that, a catechism, or larger exposition, +is necessary. This is the plain explication of +this question, which many papists seem loth to +understand.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_389" id="Foot_389" href="#Ref_389">[389]</a> +James iii. 2; 1 John i. 10.</p> + +</div> + +<h3>Quest. CXXXIX. <i>What is the use and authority of the creed? And is +it of the apostles' framing or not? And is it the word of God or +not?</i></h3> + +<p><i>Answ.</i> 1. The use of the creed is, to be a plain +explication of the faith professed in the baptismal +covenant. 1. For the fuller instruction of the duller +sort, and those that had not preparatory knowledge, +and could not sufficiently understand the meaning of +the three articles of the covenant, what it is to believe +in God the Father, Son, and Holy Ghost, without +more words. 2. And for the satisfaction of the +church, that indeed men understood what they did in +baptism, and professed to believe.</p> + +<p>2. The creed is the word of God, as to all the doctrine +or matter of it, whatever it be as to the order +and composition of words.</p> + +<p>3. That is oft by the ancients called the apostles', +which containeth the matter delivered by the apostles, +though not in a form of words compiled by them.</p> + +<p>4. It is certain that all the words now in our creed, +were not put in by the apostles, 1. Because some of +them were not in till long after their days. 2. Because +the ancient <i>formulæ</i> agree not in words among +themselves.<span +class="fnanchor"><a name="Ref_390" id="Ref_390" href="#Foot_390">[390]</a></span></p> + +<p>5. It is not to be doubted of, but the apostles did +appoint and use a creed commonly in their days. +And that it is the same with that which is now called +the apostles' and the Nicene in the main; but not +just the same composure of words, nor had they any +such precise composure as can be proved. But this +much is easily provable:—</p> + +<p>(1.) That Christ composed a creed when he made +his covenant, and instituted baptism, Matt, xxviii. 19.</p> + +<p>(2.) That in the Jewish church, where men were +educated in the knowledge of the Scriptures, and expectation +of the Messiah, it was supposed that the +people had so much preparatory knowledge, as made +them the more capable of baptism, as soon as they +did but seriously profess to believe, and consent to +the terms of the covenant; and therefore they were +presently baptized, Acts ii. 38-40.</p> + +<p>(3.) That this could not be rationally supposed +among the gentiles, and common, ignorant people +of the world. And <i>ignorantis non est consensus</i>. He +doth not covenant who understandeth not the covenant, +as to what is promised him, and what he promiseth.</p> + +<p>(4.) That the apostles baptized, and caused others +to baptize many thousands, and settle many churches, +before any part of the New Testament was written, +even many and many years.</p> + +<p>(5.) That the apostles did their work as well and +better than any that succeeded them.</p> + +<p>(6.) That their successors in the common ministry, +did, as far as any church history leadeth us up, instruct +and catechise men in the meaning of the +baptismal covenant, (which is the christian faith,) +before they baptized them: yea, they kept them +long in the state of catechumens usually, before they +would baptize them. And after baptized but twice +a year, at Easter and Whitsuntide (as our liturgy +noteth). And they received an account of their +tolerable understanding of religion, before they would +receive them into the church.</p> + +<p>(7.) No doubt then but the apostles did cause the +baptizable to understand the three articles of Christ's +own creed and covenant, and to give some account +of it before they baptized them, ordinarily among +the gentiles.</p> + +<p>(8.) No doubt therefore but they used many more +explicatory words, to cause them to understand those +few.</p> + +<p>(9.) There is neither proof nor probability, that +they used a composure of just the same words, and +no more or less: because they had to do with persons +of several capacities, some knowing, who needed fewer +words, and some ignorant and dull, who needed more: +nor is any such composure come down to our hands.</p> + +<p>(10.) But it is more than probable, that the matter +opened by them to all the catechumens was still the +same, when the words were not the same. For +God's promises and man's conditions are still the +same (where the gospel cometh). Though since by +the occasion of heresies, some few material clauses +are inserted. For all christians had one christianity, +and must go one way to heaven.</p> + +<p>(11.) It is also more than probable, that they did +not needlessly vary the words, lest it should teach +men to vary the matter: but that all christians before +baptism, did make the same profession of faith as +the sense, and very much the same as to the very +words; using necessary caution, and yet avoiding +unnecessary preciseness of formality; but so as to obviate +damnable heresies, that the christian profession +might attain its ends.</p> + +<p>(12.) Lastly, no doubt but this practice of the +apostles was exemplary, and imitated by the churches, +and that thus the essentials of religion were, by the +tradition of the creed and baptism, delivered by +themselves, as far as christianity went, long before +any book of the New Testament was written: and +every christian was an impress, or transcript, or +specimen of it.<span +class="fnanchor"><a name="Ref_392" id="Ref_392" href="#Foot_392">[392]</a></span> +And that the following churches +using the same creed, (wholly in sense, and mostly +in words,) might so far well call it the apostles' +creed; as they did both the Western and the Nicene.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_390" id="Foot_390" href="#Ref_390">[390]</a> +Vid. Usher and Vossium de Symbolis.</p> + +<p class="nodent">[391] +Heb. v. 11, 12; vi. 1-3.</p> + +<p class="nodent"><a name="Foot_392" id="Foot_392" href="#Ref_392">[392]</a> +2 Tim. i. 13; 2 Cor. iii. 2, 3, 7; Heb. viii. 10; x. 16.</p> + +</div> + +<h3>Quest. CXL. <i>What is the use of catechisms?</i></h3> + +<p><i>Answ.</i> To be a more familiar explication of the +essentials of christianity, and the principal integrals, +in a larger manner than the creed, Lord's prayer, +and decalogue do; that the ignorant may the more +easily understand it. Every man cannot gather out +of the Scripture the greatest matters in the true +method, as distinct from all the rest: and therefore +it is part of the work of the church's teachers, to do +it to the hands and use of the ignorant.</p> + +<h3>Quest. CXLI. <i>Could any of us have known by the Scriptures alone the +essentials of religion from the rest, if tradition had not given them +to us in the creed, as from apostolical collection?</i></h3> + +<p><i>Answ.</i> Yes: for the Scripture itself telleth us +what is necessary to salvation; it describeth to us +the covenant of grace, both promises and conditions; +and it were strange if so large a volume should not +as plainly tell us what is necessary to salvation, as +fewer words! The Scripture hath not less than the +creed, but more.</p> + +<h3>Quest. CXLII. <i>What is the best method of a true catechism or sum of +theology?</i></h3> + +<p><i>Answ.</i> God willing, I shall tell the church my +<span class="pagenum"><a name="Page_715" id="Page_715">{715}</a></span> +opinion of that at large, in a peculiar Latin treatise, +called "Methodus Theologiæ," which here I cannot +do. Only I shall say, that among all the great +variety of methods used in these times, I think none +cometh nearer the order of the matter, (which is the +true commendation of a method,) than those which +open theology, 1. In the breviate of the baptismal +covenant. 2. In the three explicatory sums, the creed, +Lord's prayer, and decalogue, with the added gospel +precepts. 3. In the largest form, which is the +whole Scripture. And that our common English +catechism, and Paræus or Ursine, and many such +who use that common easy method, are more truly +methodical, than most that pretend to greater accurateness +(though I much commend the great industry +of such as Dudley, Fenner, Gomarus, and +especially George Sohnius).</p> + +<h3>Quest. CXLIII. <i>What is the use of various church confessions or +articles of faith?</i></h3> + +<p><i>Answ.</i> I will pass by the very ill use that is made +of them in too many countries, where unnecessary +opinions or uncertain are put in, and they that can +get into favour with the secular power, take advantage +under pretence of orthodoxness and uniformity, +truth and peace, to set up their opinions and judgments +to be the common rule for all to bow to, +though wiser than themselves: and to silence all +ministers, and scatter and divide the flocks that will +not say or swear as they do, that is, that they are +wise men, and are in the right.</p> + +<p>The true and commendable use of various church +professions, or confessions of faith, is, 1. To be an +instruction to the more ignorant how to understand +the Scriptures in most of the most weighty points. +2. To be an enumeration of those doctrines, against +which no minister shall be allowed to preach, and +according to which he is to instruct the people. +3. To be a testimony to all neighbour or foreign +churches in a heterodox, contentious, and suspicious +age, how we understand the Scriptures, for the confuting +of scandals and unjust suspicions, and the +maintaining communion in faith, and charity, and +doctrine.</p> + +<h3>Quest. CXLIV. <i>May not the subscribing of the whole Scriptures serve +turn for all the aforesaid ends without creeds, catechisms, or +confessions?</i></h3> + +<p><i>Answ.</i> 1. By subscribing to the Scriptures you +mean either, generally and implicitly, that all in +them is true and good (though perhaps you know +not what is in it). Or else particularly and explicitly, +that every point in it is by you both understood +and believed to be true.</p> + +<p>In the first sense, it is not sufficient to salvation: +for this implicit faith hath really no act in it, but a +belief that all that God saith is true; which is only +the formal object of faith, and is no more than to +believe that there is a God (for a liar is not a God). +And this he may do, who never believed in Christ, +or a word of Scripture, as not taking it to be God's +word; yea, that will not believe that God forbiddeth +his beastly life. Infidels ordinarily go thus far.</p> + +<p>In the second sense, (of an explicit, or particular +actual belief,) the belief of the whole Scripture is +enough indeed, and more than any man living can +attain to. No man understandeth all the Scripture. +Therefore that which no man hath, is to be exacted +of all men, or any man, in order to ministration or +communion. While, 1. No man can subscribe to +any one translation of the Bible, that it is not faulty, +being the work of defectible man. 2. And few have +such acquaintance with the Hebrew, and Chaldee, +and Greek, as to be able to say that they understand +the original languages perfectly. 3. And no man +that understands the words, doth perfectly understand +the matter. It followeth that no man is to be +forced or urged to subscribe to all things in the +Scriptures, as particularly understood by him, with an +explicit faith. And an implicit is not half enough.</p> + +<p>2. The true mean therefore is the ancient way, +1. To select the essentials for all christians, to be +believed particularly and explicitly. 2. To collect +certain of the most needful integrals, which teachers +shall not preach against. 3. And for all men +moreover to profess in general that they implicitly +believe all which they can discern to be the holy +canonical Scripture, and that all is true which is +the word of God; forbearing each other even about +the number of canonical books and texts.</p> + +<p>And it is the great wisdom and mercy of God, +which hath so ordered it, that the Scripture shall +have enough to exercise the strongest, and yet that +the weakest may be ignorant of the meaning of a +thousand sentences, without danger of damnation, so +they do but understand the marrow or essentials, and +labour faithfully to increase in the knowledge of the +rest.<span +class="fnanchor"><a name="Ref_393" id="Ref_393" href="#Foot_393">[393]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_393" id="Foot_393" href="#Ref_393">[393]</a> +1 Cor. viii. 1-3; xiii. 1-4; Rom. viii. 28.</p> + +</div> + +<h3>Quest. CXLV. <i>May not a man be saved that believeth all the +essentials of religion, as coming to him by verbal tradition, and not +as contained in the holy Scriptures, which perhaps he never knew?</i></h3> + +<p><i>Answ.</i> 1. He that believeth shall be saved, which +way ever he cometh by his belief; so be it it be +sound as to the object and act; that is, if it contain +all the essentials, and they be predominantly believed, +loved, and practised.</p> + +<p>2. The Scriptures being the records of Christ's +doctrine delivered by himself, his Spirit, and his +apostles, it is the office of ministers, and the duty of +all instructors, to open these Scriptures to those they +teach, and to deliver particulars upon the authority +of these inspired, sealed records which contain them.</p> + +<p>3. They that thus receive particular truths, from +a teacher explaining the Scripture to them, do receive +them in a subordination to the Scripture, materially, +and as to the teacher's part; though not formally, +and as to their own part; and though the +Scripture authority being not understood by them, +be not the formal object of their faith, but only +God's authority in general.</p> + +<p>4. They that are ignorant of the being of the +Scripture, have a great disadvantage to their faith.</p> + +<p>5. Yet we cannot say, but it may be the case of +thousands to be saved by the gospel delivered by +tradition, without resolving their faith into the +authority of the Scriptures. For,</p> + +<p>1. This was the case of all the christians (as to the +New Testament) who lived before it was written; +and there are several articles of the creed now necessary, +which the Old Testament doth not reveal.<span +class="fnanchor"><a name="Ref_394" id="Ref_394" href="#Foot_394">[394]</a></span></p> + +<p>2. This may be the case of thousands in ignorant +countries, where the Bible being rare, is to most +unknown.<span +class="fnanchor"><a name="Ref_395" id="Ref_395" href="#Foot_395">[395]</a></span></p> + +<p>3. This may be the case of thousands of children +who are taught their creed and catechism, before +they understand what the Bible is.</p> + +<p>4. This may be the case of thousands among the +papists, where some perverse priests do keep not +only the reading, but the knowledge of the Scriptures +<span class="pagenum"><a name="Page_716" id="Page_716">{716}</a></span> +from the people, for fear lest they should be +taught to resolve their faith into it; and do teach +them only the articles of faith and catechism, as +known by the church's tradition alone.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_394" id="Foot_394" href="#Ref_394">[394]</a> +Matt. xvi. 16.</p> + +<p class="nodent"><a name="Foot_395" id="Foot_395" href="#Ref_395">[395]</a> +Rom. x. 9, 10, 13-15.</p> + +</div> + +<h3>Quest. CXLVI. <i>Is the Scripture fit for all christians to read, +being so obscure?</i></h3> + +<p><i>Answ.</i> 1. The essentials and points necessary to +salvation are plain.</p> + +<p>2. We are frequently and vehemently commanded +to delight in it, and meditate in it day and night; to +search it; to teach it our very children, speaking of +it at home and abroad, lying down and rising up, +and to write it on the posts of our houses, and on +our doors, &c.</p> + +<p>3. It is suited to the necessity and understanding +of the meanest, to give light to the simple, and to +make the very foolish wise.<span +class="fnanchor"><a name="Ref_396" id="Ref_396" href="#Foot_396">[396]</a></span></p> + +<p>4. The ancient fathers and christians were all of +this mind.</p> + +<p>5. All the christian churches of the world have +been used to read it openly to all, even to the simplest; +and if they may hear it, they may read the +same words which they hear.</p> + +<p>6. God blessed the ignorant Ethiopian eunuch +when he found him reading the Scriptures, though +he knew not the sense of what he read, and sent him +Philip to instruct him and convert him.</p> + +<p>7. Timothy was educated in the knowledge of the +Scriptures in his childhood.</p> + +<p>8. That which is written to and for all men, may +be read by all that can; but the Scripture was written +to and for all,<span class="fnanchor"><a name="Ref_397" id="Ref_397" +href="#Foot_397">[397]</a></span>——&c.</p> + +<p><i>Object.</i> But there are many things in it hard to be +understood.</p> + +<p><i>Answ.</i> 1. And there are many things easy to be +understood. 2. We never said that men should not +use the help of their teachers, and all that they can +to understand it. 3. Were not those teachers once +ignorant? And yet they did read it by the help of +teachers; and so may others. 4. As the king for +concord commandeth all the schoolmasters to teach +one grammar; so God maketh it the minister's office +to instruct people in the Scriptures. And were +it not a question unworthy of a schoolmaster, to +dispute, Whether the scholars must learn by their +book, or by their master? Yea, to conclude that it +must be by their master, and not by their book: or that +they must never open their book, but when their master +is just at hand to teach them. The doctrine of the +papists, who tell us that the Scriptures should not be +read by the vulgar, it being the rise of all heresies, is +so inhuman and impious, as savouring of gross enmity +to Scriptures, and to knowledge, that were there no +other, it would make the lovers of religion and men's +souls to pray earnestly to Christ to save his flocks +from such seducers, who so Jewishly use the key of +knowledge.</p> + +<p><i>Object.</i> But many wrest the Scriptures to their own +destruction, and what heresy is not defended as by +their authority?</p> + +<p><i>Answ.</i> 1. And many thousands receive saving +knowledge and grace by them. The law of the Lord +is perfect, converting the soul. All Scripture is +profitable to instruction, &c. to make the man of +God perfect. It is the incorruptible seed by which +we are born again, and the sincere milk, by which +we are nourished.<span +class="fnanchor"><a name="Ref_398" id="Ref_398" href="#Foot_398">[398]</a></span></p> + +<p>2. And is it not as true, 1. That the law of the +land is abused by every false pretender, lawyer, and +corrupt judge? What title so bad, that is not defended +in Westminster Hall sometimes, under pretence +of law? And what action so bad, that some +pretend not law for? What then? Must the law +be forbidden the common people for this?</p> + +<p>2. Nay, what is so much abused to unrighteousness +and sin as reason itself? What heresy or crime +do not men plead reason for? Must reason therefore +be forbidden the vulgar?</p> + +<p>3. Yea, contrarily, this signifieth that law and +reason are so far from being things to be forbidden +men, that they are indeed those things by which +nature and necessity have taught all the world to +try and discern right from wrong, good from bad; +otherwise good and bad men would not all thus +agree in pretending to them, and appealing to their +decisions.</p> + +<p>4. If many men are poisoned or killed in eating +or drinking, if many men's eye-sight is abused to +mislead them unto sin, &c. the way is not, to eat +nothing but what is put into our mouths; nor to put +out our eyes, or wink, and be led only by a priest; +but to use both the more cautiously, with the best +advice and help that we can get.</p> + +<p>5. And do not these deceivers see, that their reason +pleadeth as strongly that priests and prelates +themselves should never read the Scripture (and +consequently that it should be banished out of the +world)? For who that is awake in the world can +be ignorant, that it is priests and prelates, who have +been the leaders of almost all heresies and sects; +who differ in their expositions and opinions, and lead +the vulgar into all the heresies which they fall into? +Who then should be forbidden to read the Scripture, +but priests and prelates, who wrest them to their +own and other men's destruction?</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_396" id="Foot_396" href="#Ref_396">[396]</a> +John v. 39; Psal. i. 2; Deut. vi.; xi.; Psal. xix. 7-11; +2 Tim. iii. 15; Psal. cxix. 98, 105, 133, 148; Acts xvii. 11; +viii.</p> + +<p class="nodent"><a name="Foot_397" id="Foot_397" href="#Ref_397">[397]</a> +2 Tim. iii. 15; Rom. xv. 4; Matt. xii. 24.</p> + +<p class="nodent"><a name="Foot_398" id="Foot_398" href="#Ref_398">[398]</a> +2 Pet. iii. 16; Psal. xix. 3, 8-10; 3 Tim. iii. 16; +1 Pet. i. 23.</p> + +</div> + +<h3>Quest. CXLVII. <i>How far is tradition and men's words and ministry to +be used or trusted in, in the exercise of faith?</i></h3> + +<p><i>Answ.</i> 1. The churches and ministers received the +gospel in Scripture from the apostles, and the creed +as the summary of faith: and they delivered it down +to others, and they to us.</p> + +<p>2. The ministers by office are the instructors of +the people in the meaning of it; and the keepers +of the Scriptures, as lawyers are of the laws of the +land.<span +class="fnanchor"><a name="Ref_399" id="Ref_399" href="#Foot_399">[399]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_399" id="Foot_399" href="#Ref_399">[399]</a> +Heb. ii. 3, 4; 2 Pet. i. 17-21; 2 John i. 1-5; iv. 6; +2 Tim. ii. 2; Tit. i. 5.</p> + +</div> + +<h3>Quest. CXLVIII. <i>How know we the true canon of Scripture from +apocrypha?</i></h3> + +<p><i>Answ.</i> By these means set together: 1. There is, +for the most part, a special venerable excellency in +the books themselves, which helpeth us in the distinct +reception of them.</p> + +<p>2. The tradition of infallible church history telleth +us, which books they are which were written by +men inspired by the Holy Ghost, and who sealed +their doctrine with miracles in those times; it being +but matter of fact, (which books such men wrote +whom God bare witness to,) infallible church history +(such as we have to know which are the statutes +of the land, and which are counterfeit) is a sufficient +notification and proof.</p> + +<p>3. The sanctifying Spirit still in all ages and +christians, attested the divinity and truth of the doctrine +of the main body of the Bible, especially the +<span class="pagenum"><a name="Page_717" id="Page_717">{717}</a></span> +gospel; and then if we should err about the authority +of a particular book, it would not overthrow our +faith. It is not necessary to salvation to believe +this particular text to be divine, but it is sin and +folly to doubt causelessly of the parts, when the +Spirit attesteth the doctrine and the body of the +book. I pass these things briefly, because I have +largelier handled them elsewhere.</p> + +<h3>Quest. CXLIX. <i>Is the public reading of the Scripture the proper +work of a minister? or may a layman ordinarily do it? or another +officer?</i></h3> + +<p><i>Answ.</i> In such cases as I before showed that a +layman may preach, he may also read the Scriptures. +Of which look back.</p> + +<p>2. No doubt but it is a work well beseeming the +ordained ministers or pastors, and an integral part +of their office; and should not be put off by them +when they can do it.</p> + +<p>3. When they need help the deacons are ordained +ministers, authorized to help them in such work, +and fittest to do it.</p> + +<p>4. Whether in a case of necessity a layman may +not ordinarily read the Scripture to the congregation, +is a case that I am loth to determine, being loth to +suppose such a necessity. But if the minister cannot, +and there be no deacon, I cannot prove it unlawful +for a layman to do it under the direction of +the pastor. I lived some time under an old minister +of about eighty years of age, (who never preached +himself,) whose eye-sight failing him, and having +not maintenance to keep an assistant, he did by +memory say the Common-prayer himself, and got a +tailor one year, and a thresher or poor day-labourer +another year, to read all the Scriptures. Whether +that were not better than nothing, I leave to consideration.</p> + +<p>And I think it is commonly agreed on, that where +there is no minister, it is better for the people to +meet and hear a layman read the Scriptures and +some good books, than to have no public helps and +worship.</p> + +<h3>Quest. CL. <i>Is it lawful to read the apocrypha, or any good books +besides the Scriptures, to the church? As homilies, &c.?</i></h3> + +<p><i>Answ.</i> 1. It is not lawful to read them as God's +word, or to pretend them to be the holy Scriptures, +for that is a falsehood, and an addition to God's word.</p> + +<p>2. It is not lawful to read them scandalously, in a +title and manner tending to draw the people to believe +that they are God's word, or without a sufficient +distinguishing of them from the holy Scriptures.</p> + +<p>3. If any one of the apocryphal books, (as Judith, +Tobit, Bel and the Dragon, &c.) be as fabulous, +false, and bad as our protestant writers (Reignoldus, +Amesius, Whitakers, Chamier, and abundance more) +affirm them to be, it is not lawful ordinarily to read +them, in that honourable way as chapters called +lessons are usually read in the assemblies. Nor is +it lawful so to read heretical, fabulous, or erroneous +books.</p> + +<p>But it is lawful to read publicly, apocryphal and +human writings, homilies, or edifying sermons, on +these conditions following.</p> + +<p>1. So be it they be indeed sound doctrine, holy, +and fitted to the people's edification.</p> + +<p>2. So be it they be not read scandalously without +sufficient differencing them from God's book.</p> + +<p>3. So they be not read to exclude or hinder the +reading of the Scriptures, or any other necessary +church duty.</p> + +<p>4. So they be not read to keep up an ignorant, +lazy ministry that can or will do no better; nor to +exercise the minister's sloth, and hinder him from +preaching.</p> + +<p>5. And especially if authority command it, and +the church's agreement require it, as a signification +what doctrine it is which they profess.</p> + +<p>6. Or if the church's necessities require it; as if +they have no minister, or no one that can do so +much to their edification any other way.</p> + +<p>7. Therefore the use of catechisms is confessed +lawful in the church, by almost all.</p> + +<h3>Quest. CLI. <i>May church assemblies be held where there is no +minister? Or what public worship may be so performed by laymen? (As +among infidels, or papists, where persecution hath killed, imprisoned, +or expelled the ministers.)</i></h3> + +<p><i>Answ.</i> 1. Such an assembly as hath no pastor, or +minister of Christ, is not a church, in a political +sense, as the word signifieth a society consisting of +pastor and flock; but it may be a church in a larger +sense, as the word signifieth only a community or +association of private christians for mutual help in +holy things.</p> + +<p>2. Such an assembly ought on the Lord's days, +and at other fit times, to meet together for mutual +help, and the public worshipping of God, as they +may, rather than not to meet at all.</p> + +<p>3. In those meetings they may do all that followeth. +1. They may pray together; a layman being +the speaker. 2. They may sing psalms. 3. They +may read the Scriptures. 4. They may read some +holy, edifying writings of divines, or repeat some +minister's sermons. 5. Some that are ablest may +speak to the instruction and exhortation of the rest, +as a master may do in his family, or neighbours to +stir up God's graces in each other, as was opened +before. 6. And some such may catechise the younger +and more ignorant. 7. They may by mutual conference +open their cases to each other, and communicate +what knowledge or experience they have, +to the praise of God and each other's edification. +8. They may make a solemn profession of their faith, +covenant, and subjection to God the Father, Son, +and Holy Ghost; and all this is better than nothing +at all.</p> + +<p>But, 1. None of them may do any of this as a +pastor, ruler, priest, or office teacher of the church. +2. Nor may they baptize. 3. Nor administer the +Lord's supper. 4. Nor excommunicate by sentence +(but only executively agree to avoid the notoriously +impenitent). 5. Nor absolve ministerially, or as by +authority; nor exercise any of the power of the +keys, that is, of government. 6. And they must do +their best to get a pastor as soon as they are able.</p> + +<h3>Quest. CLII. <i>Is it lawful to subscribe or profess full assent and +consent to any religious books besides the Scripture, seeing all are +fallible?</i></h3> + +<p><i>Answ.</i> 1. It is not lawful to profess or subscribe +that any book is truer or better than it is; or +that there is no fault in any that is faulty; or to +profess that we believe any mortal man to be totally +infallible in all that he shall write or say, or impeccable +in all that he shall do.</p> + +<p>2. Because all men are fallible, and so are we in +judging, it is not lawful to say of any large and dubious +books, in which we know no fault, that there is +no fault or error in them: we being uncertain, and +it being usual for the best men even in their best +writings, prayers, or works to be faulty, as the consequent +<span class="pagenum"><a name="Page_718" id="Page_718">{718}</a></span> +or effect of our common culpable imperfection. +But we may say, that we know no fault or +error in it, if indeed we do not know of any.</p> + +<p>3. It is lawful to profess or subscribe our assent +and consent to any human writing which we judge +to be true and good, according to the measure of its +truth and goodness; as if church confessions that +are sound be offered us for our consent, we may say +or subscribe, I hold all the doctrine in this book to +be true and good. And by so doing I do not assert +the infallibility of the authors, but only the verity of +the writing. I do not say that he cannot err, or that +he never erreth; but that he erreth not in this, as +far as I am able to discern.</p> + +<h3>Quest. CLIII. <i>May we lawfully swear obedience in all things lawful +and honest, either to usurpers, or to our lawful pastors?</i></h3> + +<p><i>Answ.</i> 1. If the question were of imposing such +oaths, I would say, that it was many a hundred years +before the churches of Christ (either under persecution, +or in their prosperity and glory) did ever know +of any such practice, as the people or the presbyters +swearing obedience to the bishops. And when it +came up, the magistracy, princes, and emperors fell +under the feet of the pope; and the clergy grew to +what we see it in the Roman kingdom, called a +church. And far should I be from desiring such +oaths to be imposed.</p> + +<p>2. But the question being only of the taking such +oaths, and not the imposing of them, I say, that, (1.) +It is not lawful to swear obedience to a usurper, +civil or ecclesiastical, <i>in licitis et honestis</i>; because +it is a subjecting ourselves to him, and an acknowledging +that authority which he hath not; for we +can swear no further to obey the king himself but in +things lawful and honest; and to do so by a usurper +is an injury to the king, and unto Christ.</p> + +<p>(2.) But if the king himself shall command us to +swear obedience to a subordinate civil usurper, he +thereby ceaseth to be a usurper, and receiveth authority, +and it becometh our duty. And if he that +was an ecclesiastical usurper, <i>quoad personam</i>, that +had no true call to a lawful office, shall after have a +call, or if any thing fall out, which shall make it our +duty to consent and call him, then the impediment +from his usurpation is removed.</p> + +<p>(3.) It is not lawful, though the civil magistrate +command us to swear obedience even <i>in licitis et +honestis</i>, to such a usurper, whose office itself is unlawful, +or forbidden by Christ, as he is such an officer. +No protestant thinketh it lawful to swear obedience +to the pope as pope; nor do any that take lay-elders +to be an unlawful office, think it lawful to swear +obedience to them as such.</p> + +<p>(4.) If one that is in an unlawful ecclesiastical +office, be also at once in another that is lawful, we +may swear obedience to him in respect of the lawful +office. So it is lawful to swear obedience to the +pope in Italy, as a temporal prince in his own dominions; +and to a cardinal, (as Richelieu, Mazarine, +Ximenes, &c.) as the king's ministers, exercising a +power derived from him: so it is lawful for a tenant, +where law and custom requireth it, to swear fidelity +to a lay-elder, as his landlord or temporal lord and +master. And so the old nonconformists, who thought +the English prelacy an unlawful office, yet maintained +that it is lawful to take the oath of canonical +obedience, because they thought it was imposed by +the king and laws, and that we swear to them not as +officers claiming a divine right in the spiritual government, +but as ordinaries, or officers made by the +king to exercise so much of ecclesiastical jurisdiction +under him, as he can delegate; according to the +oath of supremacy, in which we all acknowledge the +king to be supreme in all ecclesiastical causes; that +is, not the supreme pastor, bishop, or spiritual key-bearer +or ruler, but the supreme civil ruler of the +church, who hath the power of the sword, and of +determining all things extrinsic to the pastoral +office; and so of the coercive government of all pastors +and churches, as well as of other subjects. And +if prelacy were proved never so unlawful, no doubt +but by the king's command we may swear or perform +formal obedience to a prelate, as he is the +king's officer. Of the nonconformists' judgment in +this, read Bradshaw against Canne, &c.</p> + +<p>(5.) But in such a case no oath to inferiors is lawful +without the consent of the sovereign power, or at +least against his will.</p> + +<p>(6.) Though it be a duty for the flock to obey +every presbyter, yet if they would make all the +people swear obedience to them, all wise and conscionable +christians should dissent from the introduction +of such a custom, and deny such oaths as far +as lawfully they may: that is,</p> + +<p>1. If the king be against it, we must refuse it.</p> + +<p>2. If he be neutral or merely passive in it, we +must refuse, unless some apparent necessity for the +church's good require it.</p> + +<p>1. Because it savoureth of pride in such presbyters.</p> + +<p>2. Because it is a new custom in the church, and +contrary to the ancient practice.</p> + +<p>3. It is not only without any authority given them +by Christ, that they exact such oaths, but also contrary +to the great humility, lowliness, and condescension, +in which he describeth his ministers, who +must be great, by being the servants of all.<span +class="fnanchor"><a name="Ref_400" id="Ref_400" href="#Foot_400">[400]</a></span></p> + +<p>4. And it tendeth to corrupt the clergy for the +future.</p> + +<p>5. And such new impositions give just reason to +princes and to the people to suspect that the presbyters +are aspiring after some inordinate exaltation, or +have some ill project for the advancement of themselves.</p> + +<p>(7.) But yet if it be not only their own ambition +which imposeth it, but either the king and laws +command it, or necessity require it for the avoidance +of a greater evil, it may be lawful and a duty to take +an oath of obedience to a lawful presbyter or bishop; +because, 1. It is a duty to obey them. 2. And it is +not forbidden us by Christ to promise or swear to do +our duty (even when they may sin in demanding +such an oath).</p> + +<p>(8.) If an office be lawful in the essential parts, +and yet have unlawful integrals, or adjuncts, or be +abused in exercise, it will not by such additions or +abuses be made unlawful to swear obedience to the +officer as such.</p> + +<p>(9.) If one presbyter or bishop would make another +presbyter or bishop to swear obedience to him +without authority, the case is the same as of the +usurpers before mentioned.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_400" id="Foot_400" href="#Ref_400">[400]</a> +Matt. xxii. 4, 10; Luke xxii. 27, &c.; Mark ix. 35; +1 Pet. v. 2, 3; 1 Cor. ix. 19; iv. 1; 2 Cor. iv. 5.</p> + +</div> + +<h3>Quest. CLIV. <i>Must all our preaching be upon a text of Scripture?</i></h3> + +<p><i>Answ.</i> 1. In many cases it may be lawful to preach +without a text;<span +class="fnanchor"><a name="Ref_401" id="Ref_401" href="#Foot_401">[401]</a></span> +to make sacred orations like Gregory +Nazianzen's, and homilies like Macarius's, +Ephrem Syrus's, and many other ancients, and like +our own church homilies.</p> + +<p>2. But ordinarily it is the fittest way to preach +<span class="pagenum"><a name="Page_719" id="Page_719">{719}</a></span> +upon a text of Scripture.<span +class="fnanchor"><a name="Ref_402" id="Ref_402" href="#Foot_402">[402]</a></span> +1. Because it is our very +office to teach the people the Scripture. The prophets +brought a new word or message from God; +but the priests did but keep, interpret, and preach +the law already received: and we are not successors +of the inspired prophets, but as the priests were, +teachers of God's received word. And this practice +will help the people to understand our office. 2. +And it will preserve the due esteem and reverence +of the holy Scriptures, which the contrary practice +may diminish.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_401" id="Foot_401" href="#Ref_401">[401]</a> +Acts ii.; iii.; Luke iv. 18.</p> + +<p class="nodent"><a name="Foot_402" id="Foot_402" href="#Ref_402">[402]</a> +Mal. ii. 7.</p> + +</div> + +<h3>Quest. CLV. <i>Is not the law of Moses abrogated, and the whole Old +Testament out of date, and therefore not to be read publicly and +preached on?</i></h3> + +<p><i>Answ.</i> 1. The covenant of innocency is ceased +<i>cessante subditorum capacitate</i>, as a covenant or +promise. And so are the positive laws proper to +Adam, in that state, and to many particular persons +since.</p> + +<p>2. The covenant mixed of grace and works, proper +to the Jews, with all the Jewish law as such, was +never made to us, or to the rest of the world; and to +the Jews it is ceased by the coming and perfecter +laws and covenant of Christ.</p> + +<p>3. The prophecies and types of Christ, and the +promises made to Adam, Abraham, and others, of his +coming in the flesh, are all fulfilled, and therefore +not useful to all the ends of their first making: and +the many prophecies of particular things and persons +past and gone are accomplished.</p> + +<p>4. But the law of nature is still Christ's law; and +that law is much expounded to us in the Old Testament: +and if God once, for another use, did say, This +is the law of nature, the truth of these words as a +divine doctrine and exposition of the law of nature +is still the same.</p> + +<p>5. The covenant of grace made with Adam and +Noah for all mankind, is still in force as to the great +benefits and main condition, that is, as to pardon +given by it to true penitent believers, with a right to +everlasting life, and as to the obligation to sincere +obedience for salvation: though not as to the yet +future coming of Christ in the flesh. And this law +of grace was never yet repealed any further than +Christ's coming did fulfil it and perfect it: therefore +to the rest of the world, who never can have the +gospel or perfecter testament, as christians have, +the former law of grace is yet in force. And that is +the law, conjoined with the law of nature, which +now the world without the church is under: under, +I say, as to the force of the law, and a former promulgation +made to Adam and Noah, and some common +intimations of it in merciful forbearances, pardons, +and benefits; though how many are under it +as to the knowledge, reception, belief, and obedience +of it, and consequently are saved by it, is +more than I or any man knoweth.</p> + +<p>6. There are many prophecies of Christ and the +christian church in the Old Testament yet to be fulfilled, +and therefore are still God's word for us.</p> + +<p>7. There are many precepts of God to the Jews +and to particular persons, given them on reasons +common to them with us; where parity of reason +will help thence to gather our own duty now.</p> + +<p>8. There are many holy expressions, (as in the +Psalms,) which are fitted to persons in our condition, +and came from the Spirit of God; and therefore +as such are fit for us now.</p> + +<p>9. Even the fulfilled promises, types, and prophecies, +are still God's words, that is, his word given +to their several proper uses: and though much of +their use be changed or ceased, so is not all: they +are yet useful to us, to confirm our faith, while we +see their accomplishment, and see how much God +still led his church to happiness in one and the +same way.</p> + +<p>10. On all these accounts therefore we may still +read the Old Testament, and preach upon it in the +public churches.<span +class="fnanchor"><a name="Ref_403" id="Ref_403" href="#Foot_403">[403]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_403" id="Foot_403" href="#Ref_403">[403]</a> +2 Tim. iii. 15; Rom. xv. 4; xvi. 26; Matt. xxii. 29; +Luke xxiv. 27, 32, 45; John v. 39; Acts xvii. 2, 11; xviii. +24, 25; John xx. 9; vii. 38, 42; x. 35; xiii. 18; xix. 24, 28; +Luke iv. 18, 21; 2 Tim. iii. 16; 2 Pet. i. 19, 20; Acts viii. +32, 33, 35; Rom. i. 2.</p> + +</div> + +<h3>Quest. CLVI. <i>Must we believe that Moses's law did ever bind other +nations; or that any other parts of the Scripture bound them, or +belong to them? or that the Jews were all God's visible church on +earth?</i></h3> + +<p><i>Answ.</i> I conjoin these three questions for despatch.</p> + +<p>I. 1. Some of the matter of Moses's law did bind +all nations; that is, the law of nature as such.</p> + +<p>2. Those that had the knowledge of the Jewish +law, were bound collaterally to believe and obey all +the expositions of the law of nature in it, and all the +laws which were given upon reasons common to all +the world; (as about degrees of marriage, particular +rules of justice, &c.) As if I heard God from heaven +tell another that standeth by me, Thou shalt not +marry thy father's widow; for it is abominable, I +ought to apply that to me, being his subject, which +is spoken to another on a common reason.<span +class="fnanchor"><a name="Ref_404" id="Ref_404" href="#Foot_404">[404]</a></span></p> + +<p>3. All those gentiles that would be proselytes, +and join with the Jews in their policy, and dwelt +among them, were bound to be observers of their +laws. But, 1. The law of nature as mosaical, did +not formally and directly bind other nations. 2. +Nor were they bound to the laws of their peculiar +policy, civil or ecclesiastical, which were positives. +The reason is, (1.) Because they were all one body +of political laws, given peculiarly to one political +body. Even the decalogue itself was to them a +political law. (2.) Because Moses was not authorized +or sent to be the mediator or deliverer of that +law to any nation but the Jews. And being never +in the enacting or promulgation sent or directed to +the rest of the world, it could not bind them.</p> + +<p>II. As to the second question, Though the Scripture +as a writing bound not all the world, yet, 1. The +law of nature as such which is recorded in Scripture +did bind all. 2. The covenant of grace was made +with all mankind in Adam and Noah; and they +were bound to promulgate it by tradition to all their +offspring. And no doubt so they did; whether by +word, (as all did,) or by writing also, (as it is like +some did, as Enoch's prophecies were it is like +delivered, or else they had not in terms been preserved +till Jude's time). 3. And God himself as +aforesaid by actual providences, pardoning, and +benefits given to them that deserved hell, did in part +promulgate it himself. 4. The neighbour nations +might learn much by God's doctrine and dealing +with the Jews.<span +class="fnanchor"><a name="Ref_405" id="Ref_405" href="#Foot_405">[405]</a></span></p> + +<p>III. To the third question, I answer, 1. The Jews +were a people chosen by God out of all the nations +of the earth, to be a holy nation, and his peculiar +treasure, having a peculiar divine law and covenant, +and many great privileges, to which the rest of the +<span class="pagenum"><a name="Page_720" id="Page_720">{720}</a></span> +world were strangers; so that they were advanced +above all other kingdoms of the world, though not +in wealth, nor worldly power, nor largeness of dominion, +yet in a special dearness unto God.<span +class="fnanchor"><a name="Ref_406" id="Ref_406" href="#Foot_406">[406]</a></span></p> + +<p>2. But they were not the only people to whom +God made a covenant of grace in Adam and Noah, as +distinct from the law or covenant of innocency.</p> + +<p>3. Nor were they the only people that professed +to worship the true God; neither was holiness and +salvation confined to them; but were found in other +nations. Therefore though we have but little notice +of the state of other kingdoms in their times, and +scarcely know what national churches (that is, +whole nations professing saving faith) there were, +yet we may conclude that there were other visible +churches besides the Jews. For, 1. No Scripture +denieth it; and charity then must hope the best. +2. The Scriptures of the Old Testament give us +small account of other countries, but of the Jews +alone, with some of their neighbours. 3. Shem was +alive in Abraham's days (yea, about 34 years after +Abraham's death, and within 12 years of Ishmael's +death, viz. till about An. Mundi 2158). And so +great and blessed a man as Shem, cannot be thought +to be less than a king, and to have a kingdom governed +according to his holiness; and so that there +was with him not only a church, but a national +church, or holy kingdom. 4. And Melchizedec was +a holy king and priest; and therefore had a kingdom +holily governed; and therefore not only a visible but +also a national church (supposing that he was not +Shem, as the Jews and Broughton, &c. think; for +the situation of his country doth make many desert +that opinion). 5. And Job and his friends show that +there were churches then besides the Jews. 6. And +it is not to be thought that all Ishmael's posterity +suddenly apostatized. 7. Nor that Esau's posterity +had no church state (for both retained circumcision). +8. Nor is it like that Abraham's offspring +by Keturah were all apostates, being once inchurched. +For though the special promise was made to +Isaac's seed, as the peculiar holy nation, &c. yet not +as the only children of God, or persons in a state of +salvation. 9. And the passages in Jonah about +Nineveh give us some such intimations also. 10. +And Japheth and his seed being under a special +blessing, it is not like that they all proved apostates. +And what was in all other kingdoms of the world is +little known to us.</p> + +<p>We must therefore take heed of concluding, (as +the proud Jews were at last apt to do of themselves,) +that because they were a chosen nation privileged +above all others, that therefore the Redeemer under +the law of grace made to Adam, had no other +churches in the world, and that there were none +saved but the Jews and proselytes.<span +class="fnanchor"><a name="Ref_407" id="Ref_407" href="#Foot_407">[407]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_404" id="Foot_404" href="#Ref_404">[404]</a> +Rom. ii.; i. 20, 21; Exod. xii. 19, 43, 48, 49; xx. 10; +Lev. xvii. 12, 15; xviii. 26; xxiv. 16, 22; Numb. ix. 14; +xv. 14-16, 29, 30; xix. 10; Deut. i. 16.</p> + +<p class="nodent"><a name="Foot_405" id="Foot_405" href="#Ref_405">[405]</a> +Psal. cxlv. 9; ciii. 19; c. 1; Rom. xiv. 11; Judg. +xiv. 15.</p> + +<p class="nodent"><a name="Foot_406" id="Foot_406" href="#Ref_406">[406]</a> +Deut. xiv. 2, 3; vii. 2, 6, 7; Exod. xix. 5; vi. 7, 8; Lev. +xx. 24, 26; Deut. iv. 20, 33; xxix. 13; xxxiii. 29; Rom. +iii. 1-3.</p> + +<p class="nodent"><a name="Foot_407" id="Foot_407" href="#Ref_407">[407]</a> +It is this Jewish pride of their own prerogatives which +Paul so much laboureth in all his epistles to pull down.</p> + +</div> + +<h3>Quest. CLVII. <i>Must we think accordingly of the christian churches +now, that they are only advanced above the rest of the world as the +Jews were, but not the only people that are saved?</i></h3> + +<p><i>Answ.</i> This question being fitter for another +place, what hope there is of the salvation of the people +that are not christians, I have purposely handled +in another treatise, (in my "Method. Theologiæ,") +and shall only say now, 1. That those that receive +not Christ and the gospel revealed and offered to +them cannot be saved.<span +class="fnanchor"><a name="Ref_408" id="Ref_408" href="#Foot_408">[408]</a></span> +2. That all those shall be +saved (if such there be) who never had sufficient +means to know Christ incarnate, and yet do faithfully +perform the common conditions of the covenant +of grace as it was made with Adam and Noah; and +particularly all that are truly sanctified, who truly +hate all known sin, and love God as God above all, +as their merciful, reconciled, pardoning Father, and +lay up all their hopes in heaven, in the everlasting +fruition of him in glory, and set their hearts there, +and for those hopes deny the interest of the flesh, +and all things of this world.<span +class="fnanchor"><a name="Ref_409" id="Ref_409" href="#Foot_409">[409]</a></span></p> + +<p>3. But how many or who doth this abroad in all +the kingdoms of the world, who have not the distinct +knowledge of the articles of the christian faith, it is +not possible for us to know.</p> + +<p>4. But (as Aquinas and the schoolmen ordinarily +conclude this question) we are sure that the church +hath this prerogative above all others, that salvation +is incomparably more common to christians, than to +any others, as their light, and helps, and means are +more. The opinions of Justin, and Clem. Alexandr. +Origen, and many other ancients, of the heathens' +salvation, I suppose is known. In short:</p> + +<p>1. It seems plain to me, that all the world that are +no christians, and have not the gospel, are not by +Christ's incarnation put into a worse condition than +they were in before; but may be saved on the +same terms that they might have been saved on +before.<span +class="fnanchor"><a name="Ref_410" id="Ref_410" href="#Foot_410">[410]</a></span></p> + +<p>2. That Christ's apostles were in a state of salvation +before they believed the articles of Christ's dying +for sin, his resurrection, ascension, the giving of the +Holy Ghost, and Christ's coming to judgment, as +they are now to be believed.<span +class="fnanchor"><a name="Ref_411" id="Ref_411" href="#Foot_411">[411]</a></span></p> + +<p>3. That all the faithful before Christ's coming +were saved by a more general faith than the apostles +had, as not being terminated in this person, +Jesus, as the Messiah, but only expected the Messiah +to come.<span +class="fnanchor"><a name="Ref_412" id="Ref_412" href="#Foot_412">[412]</a></span></p> + +<p>4. That as more articles are necessary to those +that have the gospel, than to those that have it not, +and to those since Christ's incarnation that hear of +him, than to the Jews before, so before, there were +more things necessary even to those Jews, (that had +a shorter creed than that which the apostles believed +before the resurrection,) than was to the rest of the +world that had not promises, prophecies, types, and +laws, so particular, distinct, and full as they had.<span +class="fnanchor"><a name="Ref_413" id="Ref_413" href="#Foot_413">[413]</a></span></p> + +<p>5. That the promises, covenant, or law of grace, +was made to all lapsed mankind in Adam and Noah.<span +class="fnanchor"><a name="Ref_414" id="Ref_414" href="#Foot_414">[414]</a></span></p> + +<p>6. That this law or covenant is still of the same +tenor, and not repealed.<span +class="fnanchor"><a name="Ref_415" id="Ref_415" href="#Foot_415">[415]</a></span></p> + +<p>7. That this covenant giveth pardoning mercy, +and salvation, and promiseth victory over Satan, to +and by the holy seed.<span +class="fnanchor"><a name="Ref_416" id="Ref_416" href="#Foot_416">[416]</a></span></p> + +<p>8. That the condition on man's part, is repentance, +and faith in God as a merciful God, thus pardoning +sin, and saving the penitent believer. But just how +particular or distinct their belief of the incarnation +of Christ was to be, is hard to determine.<span +class="fnanchor"><a name="Ref_417" id="Ref_417" href="#Foot_417">[417]</a></span></p> + +<p>9. But after Christ's incarnation, even they that +know it not, yet are not by the first covenant bound +to believe that the Messiah is yet to be incarnate, or +<span class="pagenum"><a name="Page_721" id="Page_721">{721}</a></span> +the word made flesh; for they are not bound to +believe an untruth, and that as the condition of salvation.<span +class="fnanchor"><a name="Ref_418" id="Ref_418" href="#Foot_418">[418]</a></span></p> + +<p>10. Men were saved by Christ about four thousand +years before he was man, and had suffered, satisfied, +or merited as man.</p> + +<p>11. The whole course of God's actual providence +since the fall, hath so filled the world with mercies +contrary to man's demerit, that it is an actual universal +proclamation of the pardoning law of grace; +which is thereby now become even a law of nature, +that is, of lapsed, pardoned nature, as the first +was the natural law of innocence.<span +class="fnanchor"><a name="Ref_419" id="Ref_419" href="#Foot_419">[419]</a></span></p> + +<p>12. Christ giveth a great deal of mercy to them +that never heard of him or know him: and he giveth +far more mercy to believers, than they have a particular +knowledge and belief of.<span +class="fnanchor"><a name="Ref_420" id="Ref_420" href="#Foot_420">[420]</a></span></p> + +<p>13. There is no salvation but by Christ the Saviour +of the world; though there be more mercy from +Christ, than there is faith in Christ.<span +class="fnanchor"><a name="Ref_421" id="Ref_421" href="#Foot_421">[421]</a></span></p> + +<p>14. No man could ever be saved without believing +in God as a merciful, pardoning, saving God, though +many have been saved who knew not the person of +Christ, determinately. For he that cometh to God +must believe that God is, and that he is the rewarder +of them that diligently seek him; who is no respecter +of persons, but in every nation, he that +feareth God and worketh righteousness is accepted +of him.<span +class="fnanchor"><a name="Ref_422" id="Ref_422" href="#Foot_422">[422]</a></span></p> + +<p>15. All nations on earth that have not the gospel, +are obliged by God to the use of certain means, and +improvement of certain mercies, in order or tendency +to their salvation. And it is their sin if they use +them not.<span +class="fnanchor"><a name="Ref_423" id="Ref_423" href="#Foot_423">[423]</a></span></p> + +<p>16. God hath appointed no means in vain, which +men must either not use, or use despairingly. But +his command to use any means for any end, containeth +(though not an explicit promise, yet) great +and comfortable encouragement to use that means +in hope.<span +class="fnanchor"><a name="Ref_424" id="Ref_424" href="#Foot_424">[424]</a></span></p> + +<p>17. Therefore the world is now in comparison of +the catholic church, much like what it was before +Christ's incarnation in comparison of the Jews' +church; who yet had many ways great advantage, +though God was not the God of the Jews only, but +also of the gentiles, who had a law written in their +hearts, and an accusing or excusing conscience.</p> + +<p>18. Those over-doing divines who pretend to be +certain that all the world are damned that are not +christians, do add to God's word, and are great +agents for Satan to tempt men to infidelity, and to +atheism itself, and to dissuade mankind from discerning +the infinite goodness of God; and occasion +many to deny the immortality of the soul, rather +than they will believe, that five parts in six of the +world now, and almost all before Christ's incarnation, +have immortal souls purposely created in them, +to be damned, without any propounded means and +possibility natural of remedy; and as I know they +will pour out their bitter censure on these lines, +(which I could avoid if I regarded it more than truth,) +so with what measure they mete, it shall be measured +to them; and others will damn them as confidently +as they damn almost all the world; and I will +be bold to censure that they are undoers of the church +by over-doing. See more in my "Vindication of +God's Goodness."</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_408" id="Foot_408" href="#Ref_408">[408]</a> +Mark xvi. 16; John iii. 16-20; i. 11, 12.</p> + +<p class="nodent"><a name="Foot_409" id="Foot_409" href="#Ref_409">[409]</a> +Psal. xix. 1-5; Acts x. 2, 3, 35; Rom. ii.</p> + +<p class="nodent"><a name="Foot_410" id="Foot_410" href="#Ref_410">[410]</a> +1 Tim. ii. 4; iv. 10; Tit. ii. 11; John i. 29; iii. 17; iv. +42; Rom. i. 21.</p> + +<p class="nodent"><a name="Foot_411" id="Foot_411" href="#Ref_411">[411]</a> +John v. 1, &c.; ix. 12, &c.; Matt. xvi. 22; John xii. 26; +Luke xviii. 34.</p> + +<p class="nodent"><a name="Foot_412" id="Foot_412" href="#Ref_412">[412]</a> +Mal. iii. 1, 2; John iv. 25.</p> + +<p class="nodent"><a name="Foot_413" id="Foot_413" href="#Ref_413">[413]</a> +Rom. ii. 12, 14, 26; Luke xii. 47, 48; xvi. 10.</p> + +<p class="nodent"><a name="Foot_414" id="Foot_414" href="#Ref_414">[414]</a> +Gen. iii. 15; ix. 1-4.</p> + +<p class="nodent"><a name="Foot_415" id="Foot_415" href="#Ref_415">[415]</a> +Psal. cxxxvi.; ciii. 27; c. 5.</p> + +<p class="nodent"><a name="Foot_416" id="Foot_416" href="#Ref_416">[416]</a> +Gen. iii. 15; Jonah iii. 9, 10; iv. 2.</p> + +<p class="nodent"><a name="Foot_417" id="Foot_417" href="#Ref_417">[417]</a> +Jonah ibid.; Rom. ii. 4; Luke xiii. 3, 5; Acts l. 35; +John iii. 19-21.</p> + +<p class="nodent"><a name="Foot_418" id="Foot_418" href="#Ref_418">[418]</a> +1 John iv. 2, 3; 1 Tim. iii. 16.</p> + +<p class="nodent"><a name="Foot_419" id="Foot_419" href="#Ref_419">[419]</a> +Rom. i. 20, 21; Acts xiv. 17; Rom. ii. 15, 16; Psal. xix. +1-3; Prov. i. 20-24; Exod. xxxiv. 6; Jer. iii. 12; John +iv. 2; Luke vi. 36; xviii. 13.</p> + +<p class="nodent"><a name="Foot_420" id="Foot_420" href="#Ref_420">[420]</a> +Psal. cxlv. 9; 1 Tim. iv. 10; Rom. x. 20</p> + +<p class="nodent"><a name="Foot_421" id="Foot_421" href="#Ref_421">[421]</a> +Acts iv. 12; John xiv. 6, 7.</p> + +<p class="nodent"><a name="Foot_422" id="Foot_422" href="#Ref_422">[422]</a> +Heb. xi. 6; Acts x. 35; 2 Thess. i. 11, 12; Jer. x. 25; +Rom. x. 12-15.</p> + +<p class="nodent"><a name="Foot_423" id="Foot_423" href="#Ref_423">[423]</a> +Acts xiv. 47; xvii. 27-30; Rom. i. 19-22; ii. 4, 7, 10, +14-16, 27; Isa. lv. 6, 7.</p> + +<p class="nodent"><a name="Foot_424" id="Foot_424" href="#Ref_424">[424]</a> +Jonah iv. 2; iii. 10; Acts x. 35; Mal. iii. 14; Isa. xlv. +19; Deut. xxxii. 47; Mal. i. 10; Prov. i. 22-24; Gen. iv. +7; Rom. ii.; iii.</p> + +</div> + +<h3>Quest. CLVIII. <i>Should not christians take up with Scripture wisdom +only, without studying philosophy and other heathens' human +learning?</i></h3> + +<p><i>Answ.</i> I have already proved the usefulness of +common knowledge called human learning, by twenty +reasons in my book called "The Unreasonableness +of Infidelity," part ii. sect. 23. p. 163, to which +I refer the reader; and only say now, 1. Grace presupposeth +nature; we are men in order of nature +at least before we are saints, and reason is before +supernatural revelation. 2. Common knowledge +therefore is subservient unto faith: we must know +the Creator and his works; and the Redeemer restoreth +us to the due knowledge of the Creator: +human learning in the sense in question is also +divine, God is the author of the light of nature, as +well as of grace. We have more than heathens, but +must not therefore have less, and cast away the good +that is common to them and us; else we must not +have souls, bodies, reason, health, time, meat, drink, +clothes, &c. because heathens have them. God's +works are honourable, sought out of all them that +have pleasure therein; and physical philosophy is +nothing but the knowledge of God's works. 3. And +the knowledge of languages is necessary both for +human converse, and for the understanding the +Scriptures themselves. The Scriptures contain not +a Greek and Hebrew grammar to understand the +languages in which they are written, but suppose us +otherwise taught those tongues that we may interpret +them. 4. The use of the gospel is not to teach +us all things needful to be known; but to teach us, +on supposition of our common knowledge, how to +advance higher to supernatural saving knowledge, +faith, love, and practice. Scripture telleth us not +how to build a house, to plough, sow, weave, or +make our works of art. Every one that learneth his +country tongue of his parents hath human learning +of the same sort with the learning of Greek and +Hebrew; he that learneth not to read, cannot read +the Bible. And he that understandeth it not in the +original tongues, must trust other men's words that +have human learning, or else remain a stranger +to it.<span +class="fnanchor"><a name="Ref_425" id="Ref_425" href="#Foot_425">[425]</a></span></p> + +<p>But though none but proud fools will deny the +need of that human learning which improveth nature, +and is subservient to our knowledge of supernatural +revelations, yet well doth Paul admonish us, +to take heed that none deceive us by vain philosophy; +and saith that the wisdom of the world is foolishness +with God, and that the knowledge of Christ +crucified is the true christian philosophy or wisdom. +For indeed the dark philosophers groping after the +knowledge of God, did frequently stumble, and did +introduce abundance of logical and physical vanities, +uncertainties, and falsities, under the name of +philosophy, by mere niceties and high pretendings, +seeking for the glory of wisdom to themselves; +whenas it is one thing to know God's works and +<span class="pagenum"><a name="Page_722" id="Page_722">{722}</a></span> +God in them, and another thing to compose a system +of physics and metaphysics containing abundance of +errors and confusion, and jumbling a few certainties +with a great many uncertainties and untruths, and +every sect pulling down what others asserted, and +all of them disproving the methods and assertions of +others, and none proving their own. And the truth +is, after all latter discoveries, there is yet so much +error, darkness, uncertainty, and confusion in the +philosophy of every pretending sect, (the Peripatetics, +the Stoics, the Pythagoreans and Platonists, +much more the Epicureans, the Lullianists, and Cartesians, +Telesius, Campanella, Patricius, Gassendus, +&c.) that it is a wonder that any that ever thoroughly +tried them, can be so weak as to glory much of +the certainties and methods of any, which hitherto +are so palpably uncertain, and full of certain errors. +We may therefore make use of all true human learning, +real and organical (and he is the happy scholar +who fasteneth upon the certain and the useful parts +well distinguished from the rest, and truly useth +them to their great and proper ends): but niceties +and fooleries which some spend their lives in for +mere ostentation, and also uncertain presumptions, +should be much neglected; and the great, certain, +necessary, saving verities of morality and the gospel +must be dearly loved, and thankfully embraced, +and studiously learned, and faithfully practised, by +all that would prove wise men at last.<span +class="fnanchor"><a name="Ref_426" id="Ref_426" href="#Foot_426">[426]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_425" id="Foot_425" href="#Ref_425">[425]</a> +Prov. ii.-vi; Psal. xcii. 5, 6; civ. 24, 25; cxiii. 5, 6; +cvii. 8, 15, 21; lxvi. 3, 4; cxi. 2-6; cxlv. 7-11, 17-19; +Acts ii. 6-9; xxi. 40; xxiv. 2; 1 Cor. xiv. 2, 4, 9, 13, 14, +19, 26, 27; Rev. ix. 11; xiv. 16; v. 9; Psal. xix. 1-3; +xciv. 10; cxxxix. 6; Prov. ii. 1-4, 8-10, 12; 1 Cor. xv. +34; Prov. xix. 2; Job xxxii. 8; xxxviii. 36. Yet I refer the +reader to my "Treatise of Knowledge," which showeth the +vanity of pretended learning.</p> + +<p class="nodent"><a name="Foot_426" id="Foot_426" href="#Ref_426">[426]</a> +Col. ii. 8, 9, 23; 1 Cor. ii. 1, 4-6, 13; iii. 19; 2 Cor. i. +12; Job xxviii. 28; Prov. i 7; ix. 10; John xvii. 3; Gal. +iv. 9; Eph. iii. 10; 1 John ii. 13, 14; Col. i. 9, 27, 28; Eph. +vi. 19; 1 Cor. ii. 11; Col. iii. 16; Acts xvii. 18, 19, &c. +Eph. iv. 18, 19; Hos. iv. 8; vi. 6; Psal. cxix. 99; 2 Pet. +iii. 18; i. 3, 5, 8; Col. ii. 3; iii. 10; Phil. iii. 8; Eph. iii. +19; i. 17; Rom. i. 20-22; Eccl. i. 16-18; 1 Cor. viii. 1, +11; xiii. 2, 3, 8, 9; Rom. ii. 20; James iii. 13, 14, 17; Jer. iv. +22; 1 Cor. viii. 2.</p> + +</div> + +<h3>Quest. CLIX. <i>If we think that Scripture and the law of nature do in +any point contradict each other, which may be the standard by which +the other must be tried?</i></h3> + +<p><i>Answ.</i> 1. It is certain that they never do contradict +each other. 2. The law of nature is either that which +is very clear by natural evidence, or that which is +dark, (as degrees of consanguinity unfit for marriage,<span +class="fnanchor"><a name="Ref_427" id="Ref_427" href="#Foot_427">[427]</a></span> +the evil of officious lies, &c.) 3. The Scriptures +also have their plain and their obscurer parts. 4. A +dark scripture is not to be expounded contrary to a +plain, natural verity. 5. A dark and doubtful point +in nature is not to be expounded contrary to a plain +and certain scripture. 6. To suppose that there be +an apparent contradiction in cases of equal clearness +or doubtfulness, is a case not to be supposed; but he +that should have such a dream, must do as he would +do if he thought two texts to be contradictory, that +is, he must better study both till he see his error; +still remembering that natural evidence hath this +advantage, that it is, 1. First in order; 2. And most +common and received by all; but supernatural evidence +hath this advantage, that it is for the most +part the more clear and satisfactory.<span +class="fnanchor"><a name="Ref_428" id="Ref_428" href="#Foot_428">[428]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_427" id="Foot_427" href="#Ref_427">[427]</a> +1 Cor. v. 1, 2.</p> + +<p class="nodent"><a name="Foot_428" id="Foot_428" href="#Ref_428">[428]</a> +1 John i. 1-3; Heb. ii. 3, 4.</p> + +</div> + +<h3>Quest. CLX. <i>May we not look that God should yet give us more +revelations of his will, than there are already made in Scripture?</i></h3> + +<p><i>Answ.</i> You must distinguish between, 1. New +laws or covenants to mankind, and new predictions +or informations of a particular person. 2. Between +what may possibly be, and what we may expect as +certain or probable. And so I conclude,</p> + +<p>1. That it is certain that God will make no other +covenant, testament, or universal law, for the government +of mankind or the church, as a rule of duty and +of judgment. Because he hath oft told us, that this +covenant and law is perfect, and shall be in force as +our rule till the end of the world.<span +class="fnanchor"><a name="Ref_429" id="Ref_429" href="#Foot_429">[429]</a></span></p> + +<p><i>Object.</i> So it was said of the law of Moses, that it +was to stand for ever, yea, of many ceremonies in it.</p> + +<p><i>Answ.</i> 1. It is in the original only, for ages and +ages; or to generations and generations, which we +translate for ever, when it signifieth but to many +generations. 2. It is no where said, of Moses's law +as such, that it should continue either till the end of +the world, or till the day of judgment, as it is said of +the gospel. And, 3. It is not said that he will add +no more to the former testament, but contrarily, that +he will make a new covenant with them, &c. But +here in the gospel he peremptorily resolveth against +all innovations and additions.<span +class="fnanchor"><a name="Ref_430" id="Ref_430" href="#Foot_430">[430]</a></span></p> + +<p>2. It is certain that God will make no new scripture +or inspired word as an infallible, universal rule +for the exposition of the word already written. For, +1. This were an addition which he hath disclaimed; +and, 2. It would imply such an insufficiency in the +gospel to its ends (as being not intelligible) as is contrary +to its asserted perfection; and, 3. It would be +contrary to that established way for the understanding +of the Scripture, which God hath already settled and +appointed for us till the end.<span +class="fnanchor"><a name="Ref_431" id="Ref_431" href="#Foot_431">[431]</a></span></p> + +<p>3. It is certain that God will give all his servants +in their several measures, the help and illumination +of his Spirit, for the understanding and applying of +the gospel.</p> + +<p>4. It is possible that God may make new revelations +to particular persons about their particular +duties, events, or matters of fact, in subordination to +the Scripture, either by inspiration, vision, or apparition, +or voice; for he hath not told us that he will +never do such a thing. As to tell them, what shall +befall them or others; or to say, Go to such a place, +or, Dwell in such a place, or, Do such a thing, which +is not contrary to the Scripture, nor co-ordinate, but +only a subordinate determination of some undetermined +case, or the circumstantiating of an action.</p> + +<p>5. Though such revelation and prophecy be possible, +there is no certainty of it in general, nor any +probability of it to any one individual person, much +less a promise. And therefore to expect it, or pray +for it, is but a presumptuous tempting of God.<span +class="fnanchor"><a name="Ref_432" id="Ref_432" href="#Foot_432">[432]</a></span></p> + +<p>6. And all sober christians should be the more +cautelous of being deceived by their own imaginations, +because certain experience telleth us, that most in +our age that have pretended to prophecy, or to inspirations, +or revelations, have been melancholy, +cracked-brained persons, near to madness, who have +proved to be deluded in the end; and that such +crazed persons are still prone to such imaginations.</p> + +<p>7. Therefore also all sober christians must take heed +of rash believing every prophet or pretended spirit, +lest they be led away from the sacred rule, and before +they are aware, be lost in vain expectations and +conceits.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_429" id="Foot_429" href="#Ref_429">[429]</a> +Gal. i. 7-9; Matt. xxviii. 20; 2 Thess. i. 10,11; Mark +xvi. 15, 16.</p> + +<p class="nodent"><a name="Foot_430" id="Foot_430" href="#Ref_430">[430]</a> +Rev. xiv. 6; xxii. 18, 19; Heb. vii. 28, 29; 1 Tim. i. +16; Rom. vi. 22; John v. 22, 24; vi. 27, 40, 47; xii. 50; +Heb. i. 7-9.</p> + +<p class="nodent"><a name="Foot_431" id="Foot_431" href="#Ref_431">[431]</a> +Eph. i. 18, 19.</p> + +<p class="nodent"><a name="Foot_432" id="Foot_432" href="#Ref_432">[432]</a> +Micah ii. 11; 1 Kings xxii. 21, 22; 1 John iv. 1, 2; +2 Thess. ii. 2.</p> + +</div> + +<h3>Quest. CLXI. <i>Is not a third rule of the Holy Ghost, or perfecter +kingdom of love, to be expected, as different from the reign of the +Creator and Redeemer?</i></h3> + +<p><i>Answ.</i> 1. The works <i>ad extra</i> and the reign of the +<span class="pagenum"><a name="Page_723" id="Page_723">{723}</a></span> +Father, Word, and Spirit are undivided. But yet +some things are more eminently attributed to one +person in the Trinity, and some to another.<span +class="fnanchor"><a name="Ref_433" id="Ref_433" href="#Foot_433">[433]</a></span></p> + +<p>2. By the law and covenant of innocency, the +Creator eminently ruled omnipotently. And the Son +ruled eminently sapientially, initially under the +covenant of promise or grace from Adam till his incarnation +and the descent of the Holy Ghost, and +more fully and perfectly afterward by the Holy +Ghost. And the Holy Ghost ever since doth rule in +the saints as the Paraclete, Advocate, or Agent of +Christ, and Christ by him, eminently by holy love; +which is yet but initially: but the same Holy Ghost +by perfect love shall perfectly rule in glory for ever; +even as the Spirit of the Father and the Son. We +have already the initial kingdom of love by the Spirit, +and shall have the perfect kingdom in heaven; and +besides the initial and the perfect there is no other. +Nor is the perfect kingdom to be expected before +the day of judgment, or our removal unto heaven; +for our kingdom is not of this world. And they that +sell all and follow Christ, do make the exchange for +a reward in heaven; and they that suffer persecution +for his sake, must rejoice because their reward +in heaven is great: and they that relieve a prophet +or righteous man for the sake of Christ, and that +lose any thing for him, shall have indeed a hundredfold +(in value) in this life, but in the world to come +eternal life. We shall be taken up in the clouds to +meet the Lord in the air, and so shall we ever be +with the Lord: and those are the words with which +we must comfort one another, and not Jewishly with +the hopes of an earthly kingdom. And yet "we +look for a new heaven and a new earth wherein +dwelleth righteousness, according to his promise." +But who shall be the inhabitants, and how that heaven +and earth shall differ, and what we shall then +have to do with earth, whether to be overseers of +that righteous earth (and so to judge or rule the +world) as the angels are now over us in this world, +are things which yet I understand not.<span +class="fnanchor"><a name="Ref_434" id="Ref_434" href="#Foot_434">[434]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_433" id="Foot_433" href="#Ref_433">[433]</a> +John v. 21, 25; Prov. i. 20, 21.</p> + +<p class="nodent"><a name="Foot_434" id="Foot_434" href="#Ref_434">[434]</a> +Matt. v. 11, 12; Luke xviii. 22, 23; Matt. x. 41, 42; +Luke vi. 23; xvi. 20; 1 Cor. xii. 2, 3; v. 1, 3, 8; Matt. +xviii. 10; 1 Thess. iv. 17, 18; Mark xii. 25; 2 Pet. iii. 11-13; +1 Pet. i. 4; Heb. x. 34; xii. 13; Col. i. 5; Phil. iii. 20, 21.</p> + +</div> + +<h3>Quest. CLXII. <i>May we not look for miracles hereafter?</i></h3> + +<p><i>Answ.</i> 1. The answer to quest. clx. may serve to +this. 1. God may work miracles if he please, and +hath not told us that he never will.<span +class="fnanchor"><a name="Ref_435" id="Ref_435" href="#Foot_435">[435]</a></span></p> + +<p>2. But he hath not promised us that he will, +and therefore we cannot believe such a promise, nor +expect them as a certain thing. Nor may any pray +for the gift of miracles.</p> + +<p>3. But if there be any probability of them, it will +be to those that are converting infidel nations, when +they may be partly of such use as they were at first.</p> + +<p>4. Yet it is certain, that God still sometimes worketh +miracles; but arbitrarily and rarely, which may +not put any individual person in expectation of them.</p> + +<p><i>Object.</i> Is not the promise the same to us as to the +apostles and primitive christians, if we could but +believe as they did?</p> + +<p><i>Answ.</i> 1. The promise to be believed goeth before +the faith that believeth it, and not that faith before +the promise.</p> + +<p>2. The promise of the Holy Ghost was for perpetuity, +to sanctify all believers: but the promise of +that special gift of miracles, was for a time, because +it was for a special use; that is, to be a standing seal +to the truth of the gospel, which all after-ages may +be convinced of in point of fact, and so may still +have the use and benefit of.<span +class="fnanchor"><a name="Ref_436" id="Ref_436" href="#Foot_436">[436]</a></span> +And Providence (ceasing +miracles) thus expoundeth the promise. And +if miracles must be common to all persons and ages, +they would be as no miracles. And we have seen +those that most confidently believed they should +work them, all fail.</p> + +<p>But I have written so largely of this point in a set +disputation in my Treatise called "The Unreasonableness +of Infidelity," fully proving those first miracles +satisfactory and obligatory to all following ages, +that I must thither now refer the reader.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_435" id="Foot_435" href="#Ref_435">[435]</a> +Luke xxiii. 8.</p> + +<p class="nodent"><a name="Foot_436" id="Foot_436" href="#Ref_436">[436]</a> +1 Cor. xii. 28, 29; Heb. ii. 3, 4; John x. 41.</p> + +</div> + +<h3>Quest. CLXIII. <i>Is the Scripture to be tried by the Spirit, or the +Spirit by the Scripture, and which of them is to be preferred?</i></h3> + +<p><i>Answ.</i> I put the question thus confusedly, for the +sake of those that use to do so, to show them how +to get out of their own confusion. You must distinguish, +1. Between the Spirit in itself considered, +and the Scripture in itself. 2. Between the several +operations of the Spirit. 3. Between the several +persons that have the Spirit. And so you must +conclude,</p> + +<p>1. That the Spirit in itself is infinitely more excellent +than the Scripture. For the Spirit is God, and +the Scripture is but the work of God.</p> + +<p>2. The operation of the Spirit in the apostles was +more excellent than the operation of the same Spirit +now in us; as producing more excellent effects, and +more infallible.</p> + +<p>3. Therefore the holy Scriptures which were the +infallible dictates of the Spirit in the apostles, are +more perfect than any of our apprehensions which +come by the same Spirit (which we have not in so +great a measure).<span +class="fnanchor"><a name="Ref_437" id="Ref_437" href="#Foot_437">[437]</a></span></p> + +<p>4. Therefore we must not try the Scriptures by our +most spiritual apprehensions, but our apprehensions +by the Scriptures: that is, we must prefer the Spirit's +inspiring the apostles to indite the Scriptures, before +the Spirit's illuminating of us to understand them, or +before any present inspirations, the former being the +more perfect; because Christ gave the apostles the +Spirit to deliver us infallibly his own commands, and +to indite a rule for following ages; but he giveth us +the Spirit but to understand and use that rule aright.<span +class="fnanchor"><a name="Ref_438" id="Ref_438" href="#Foot_438">[438]</a></span></p> + +<p>5. This trying the Spirit by the Scriptures, is not +a setting of the Scripture above the Spirit itself; +but is only a trying the Spirit by the Spirit: that is, +the Spirit's operations in ourselves and his revelations +to any pretenders now, by the Spirit's operations +in the apostles, and by their revelations recorded +for our use. For they, and not we, are called +foundations of the church.<span +class="fnanchor"><a name="Ref_439" id="Ref_439" href="#Foot_439">[439]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_437" id="Foot_437" href="#Ref_437">[437]</a> +John iv. 1, 2, 6; John xviii. 37; viii. 47.</p> + +<p class="nodent"><a name="Foot_438" id="Foot_438" href="#Ref_438">[438]</a> +Acts xvii. 11, 12; Matt. v. 18; Rom. xvi. 26; Matt. +xxviii. 20; Luke x. 16.</p> + +<p class="nodent"><a name="Foot_439" id="Foot_439" href="#Ref_439">[439]</a> +Rev. ii. 2; Jude 17; 2 Pet. iii. 2; Eph. iv. 11, 12; 1 Cor. +xii. 28, 29; Eph. ii. 20.</p> + +</div> + +<h3>Quest. CLXIV. <i>How is a pretended prophet, or revelation, to be +tried?</i></h3> + +<p><i>Answ.</i> 1. If it be contrary to the Scripture it is to +be rejected as a deceit.<span +class="fnanchor"><a name="Ref_440" id="Ref_440" href="#Foot_440">[440]</a></span></p> + +<p>2. If it be the same thing which is in the Scripture, +we have it more certainly revealed already; +therefore the revelation can be nothing but an assistance +of the person's faith, or a call to obedience, or +a reproof of some sin; which every man is to believe +<span class="pagenum"><a name="Page_724" id="Page_724">{724}</a></span> +according as there is true evidence that indeed it is +a divine revelation or vision; which if it be not, the +same thing is still sure to us in the Scripture.</p> + +<p>3. If it be something that is only besides the +Scripture, (as about events and facts, or prophecies +of what will befall particular places or persons,) we +must first see whether the evidence of a divine revelation +be clear in it or not; and that is known, 1. To +the person himself, by the self-attesting and convincing +power of a divine revelation, which no man +knoweth but he that hath it (and we must be very +cautelous lest we take false conceptions to be such). +2. But to himself and others it is known, (1.) At +present by clear, uncontrolled miracles, which are +God's attestation; which if men show, we are bound +(in this case) to believe them. (2.) For the future, +by the event, when things so plainly come to pass, +as prove the prediction to be of God. He therefore +that giveth you not by certain miracles uncontrolled, +a just proof that he is sent of God, is to be heard +with a suspended belief; you must stay till the event +show whether he say true or not: and not act any +thing in the mean time upon an unproved presumption +either of the truth or falsehood of his words.<span +class="fnanchor"><a name="Ref_441" id="Ref_441" href="#Foot_441">[441]</a></span></p> + +<p>4. If you are in doubt whether that which he +speaketh be contrary to God's word or not, you must +hear him with a proportionable suspicion, and give +no credit to him till you have tried whether it be so +or not.</p> + +<p>5. It is a dangerous snare and sin to believe any +one's prophecies or revelations merely because they +are very holy persons, and do most confidently aver +or swear it. For they may be deceived themselves. +As also to take hysterical or melancholy delirations +or conceptions for the revelations of the Spirit of +God, and so to father falsehood upon God.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_440" id="Foot_440" href="#Ref_440">[440]</a> +Acts xvii. 11; 1 Cor. xv. 3, 4; John x. 35; xix. 24, 28, +36, 37.</p> + +<p class="nodent"><a name="Foot_441" id="Foot_441" href="#Ref_441">[441]</a> +John iii. 2; xiii. 19; xiv. 20; Luke xxi. 7, 9, 28, 31, 36; +Matt. v. 18; xxiv. 34; xxi. 4.</p> + +</div> + +<h3>Quest. CLXV. <i>May one be saved who believeth that the Scripture hath +any mistake or error, and believeth it not all?</i></h3> + +<p><i>Answ.</i> The chief part of the answer to this must +be fetched from what is said before about fundamentals. +1. No man can be saved who believeth +not that God is no liar, and that all his word is true; +because indeed he believeth not that there is a God.<span +class="fnanchor"><a name="Ref_442" id="Ref_442" href="#Foot_442">[442]</a></span></p> + +<p>2. No man can be saved who believeth not the +points that are essential to true godliness; nor any +man that heareth the word, who believeth not all +essential to christianity, or the christian covenant +and religion.</p> + +<p>3. A man may be saved who believeth not some +books of Scripture (as Jude, 2 Peter, 2 John, 3 John, +Revelation) to be canonical, or the word of God; +so he heartily believe the rest, or the essentials.</p> + +<p>4. He that thinketh that the prophets, sacred +historians, evangelists, and apostles, were guided to +an infallible delivery and recording of all the great, +substantial, necessary points of the gospel, but not +to an infallibility in every by-expression, phrase, +citation, or circumstance, doth disadvantage his own +faith as to all the rest; but yet may be saved, if he believe +the substance with a sound and practical belief.<span +class="fnanchor"><a name="Ref_443" id="Ref_443" href="#Foot_443">[443]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_442" id="Foot_442" href="#Ref_442">[442]</a> +Rev. vi. 10; xix. 9, 11; xxi. 5; xxii. 6; 1 John ii. 8; +v. 20; 2 Cor. i. 18; 1 Cor. xv. 1-3, &c.</p> + +<p class="nodent"><a name="Foot_443" id="Foot_443" href="#Ref_443">[443]</a> +Mark xvi. 16; Rom. x. 12, 13; John iii. 16, 18; 1 John +iv. 2, 3.</p> + +</div> + +<h3>Quest. CLXVI. <i>Who be they that give too little to the Scripture, +and who too much; and what is the danger of each extreme?</i></h3> + +<p><i>Answ.</i> I. It is not easy to enumerate all the errors +on either extreme; but only to give some instances +of each. 1. They give too little to the Scripture who +deny it to be indited by inspiration of the infallible +Spirit of God, and to be wholly true. 2. And they +that detract from some parts or books of it while +they believe the rest. 3. And they that think it is +not given as a law of God, and as a rule of faith and +life. 4. And they that think it is not a universal +law and rule for all the world, but for some parts +only (supposing the predication of it). 5. And they +that think it an imperfect law and rule, which must +be made up with the supplement of traditions or +revelations. 6. And they that think it was adapted +only to the time it was written in, and not to ours, +as not foreseeing what would be. 7. And they that +think it is culpably defective in method. 8. And +they that think it culpably defective in phrase, aptness, +or elegancy of style. 9. And they that think +that it containeth not all that was necessary or fit +for universal determination, of that kind of things +which it doth at all universally determine of; as +e. g. that it made two sacraments, but not all of that +kind that are fit to be made, but hath left men to +invent and make more of the same nature and use. +10. And those that think that it is fitted only to the +learned, or only to the unlearned, only to princes, or +only to subjects, &c. 11. And those that think that +it is but for a time, and then by alteration to be perfected, +as Moses's law was. 12. And those that think +that the pope, princes, or prelates, or any men, may +change or alter it.<span +class="fnanchor"><a name="Ref_444" id="Ref_444" href="#Foot_444">[444]</a></span></p> + +<p>II. Those give too much (in bulk, but too little in +virtue) to the Scripture, 1. Who would set them up +instead of the whole law and light of nature, as excluding +this as useless where the Scripture is.</p> + +<p>2. And they that feign it to be instead of all +grammars, logic, philosophy, and all other arts and +sciences, and to be a perfect, particular rule for every +ruler, lawyer, physician, mariner, architect, husbandman, +and tradesman, to do his work by.</p> + +<p>3. And they that feign it to be fully sufficient to +all men to prove its own authority and truth, without +the subsidiary use of that church history and +tradition which telleth us the supposed matters of +fact, and must help us to know what books are +canonical and what not; and without historical +evidence, that these are the true books which the +prophets and apostles wrote, and the miracles and +providences which have attested them.<span +class="fnanchor"><a name="Ref_445" id="Ref_445" href="#Foot_445">[445]</a></span></p> + +<p>4. And those that think that it is sufficient for its +own promulgation, or the people's instruction, without +the ministry of man to preserve, deliver, translate, +expound, and preach it to the people.</p> + +<p>5. And those that think it sufficient to sanctify men, +without the concourse of the Spirit's illumination, +vivification, and inward operation to that end.<span +class="fnanchor"><a name="Ref_446" id="Ref_446" href="#Foot_446">[446]</a></span></p> + +<p>6. And they that say that no man can be saved by +the knowledge, belief, love, and practice of all the +substantial parts of christianity brought to him by +tradition, parents, or preachers, who tell him nothing +of the Scriptures, but deliver him the doctrines +as attested by miracles and the Spirit without any +notice of the book.<span +class="fnanchor"><a name="Ref_447" id="Ref_447" href="#Foot_447">[447]</a></span></p> + +<p>7. And those that say that Scripture alone must +be made use of as to all the history of Scripture +times, and that it is unlawful to make use of +<span class="pagenum"><a name="Page_725" id="Page_725">{725}</a></span> +any other historians (as Josephus and such +others).</p> + +<p>8. And they that say, no other books of divinity +but Scripture are useful, yea or lawful to be read of +christians, or at least in the church.</p> + +<p>9. And they that say that the Scriptures are so +divine, not only in matter, but in method and style, +as that there is nothing of human (inculpable) imperfection +or weakness in them.</p> + +<p>10. And those that say that the logical method, +and the phrase, is as perfect as God was able to make +them.</p> + +<p>11. And they that say that all passages in Scripture, +historically related, are moral truths; and so +make the devil's words to Eve, of Job, to Christ, &c. +to be all true.</p> + +<p>12. And they that say that all passages in the +Scripture were equally obligatory to all other places +and ages, as to those that first received them, (as the +kiss of peace, the veils of women, washing feet, +anointing the sick, deaconnesses, &c.)</p> + +<p>13. And they that make Scripture so perfect a rule +to our belief, that nothing is to be taken for certain, +that cometh to us any other way (as natural knowledge, +or historical).</p> + +<p>14. And those that think men may not translate +the Scripture, turn the Psalms into metre, tune +them, divide the Scripture into chapters and verses, +&c. as being derogatory alterations of the perfect +word.</p> + +<p>15. And those that think it so perfect a particular +rule of all the circumstances, modes, adjuncts, and +external expressions of and in God's worship, as +that no such may be invented or added by man, that +is not there prescribed; as time, place, vesture, +gesture, utensils, methods, words, and many other +things mentioned before.<span +class="fnanchor"><a name="Ref_448" id="Ref_448" href="#Foot_448">[448]</a></span></p> + +<p>16. And those that Jewishly feign a multitude of +unproved mysteries to lie in the letters, order, numbers, +and proper names in Scripture (though I +deny not that there is much mystery which we little +observe).</p> + +<p>17. They that say that the Scripture is all so plain, +that there are no obscure or difficult passages in +them, which men are in danger of wresting to their +own destruction.</p> + +<p>18. And they that say that all in the Scripture is +so necessary to salvation, (even the darkest prophecies,) +that they cannot be saved that understand them +not all; or at least endeavour not studiously and +particularly to understand them.<span +class="fnanchor"><a name="Ref_449" id="Ref_449" href="#Foot_449">[449]</a></span></p> + +<p>19. And they that say that every book and text +must of necessity to salvation be believed to be +canonical and true.</p> + +<p>20. And those that say that God hath so preserved +the Scripture, as that there are no various readings +and doubtful texts thereupon,<span +class="fnanchor"><a name="Ref_450" id="Ref_450" href="#Foot_450">[450]</a></span> +and that no written +or printed copies have been corrupted (when Dr. +Heylin tells us, that the king's printer printed the +seventh commandment, Thou shalt commit adultery). +All these err in over-doing.</p> + +<p>III. The dangers of the former detracting from +the Scripture are these: 1. It injureth the Spirit who +is the author of the Scriptures. 2. It striketh at the +foundation of our faith, by weakening the records +which are left us to believe; and imboldeneth men +to sin, by diminishing the authority of God's law; +and weakeneth our hopes, by weakening the promises. +3. It shaketh the universal government of +Christ, by shaking the authority or perfection of the +laws by which he governeth. 4. It maketh way for +human usurpations, and traditions, as supplements +to the holy Scriptures; and leaveth men to contrive +to amend God's word and worship, and make co-ordinate +laws and doctrines of their own. 5. It hindereth +the conviction and conversion of sinners, and +hardeneth them in unbelief, by questioning or weakening +the means that should convince and turn them. +6. It is a tempting men to the cursed adding to God's +word.</p> + +<p>IV. The dangers of over-doing here are these: 1. It +leadeth to downright infidelity; for when men find +that the Scripture is imperfect or wanting in that +which they fancy to be part of its perfection, and to +be really insufficient, e. g. to teach men physics, +logic, medicine, languages, &c. they will he apt to +say, It is not of God, because it hath not that which +it pretends to have. 2. God is made the author of +defects and imperfections. 3. The Scripture is exposed +to the scorn and confutation of infidels. 4. +Papists are assisted in proving its imperfection. +But I must stop, having spoke to this point before in +quest. 35, and partly quest. 30, 31, 33, more at +large.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_444" id="Foot_444" href="#Ref_444">[444]</a> +James iv. 12; Isa. xxxiii. 22; Rev. xxii. 18, 19; Matt. +xxviii. 20; Isa. viii. 16, 20; Psal. xix. 7, 8; cxix. 130; +Prov. xiv. 20, 22; viii. 5; Deut. xii. 32.</p> + +<p class="nodent"><a name="Foot_445" id="Foot_445" href="#Ref_445">[445]</a> +1 John i. 1-3; 3 John 12; Heb. ii. 3, 4; John ii. 24; +Eph. iv. 8-16.</p> + +<p class="nodent"><a name="Foot_446" id="Foot_446" href="#Ref_446">[446]</a> +John vi. 63; Rom. viii. 9; 1 John iii. 24; John iii. 5, 6.</p> + +<p class="nodent"><a name="Foot_447" id="Foot_447" href="#Ref_447">[447]</a> +Many Romish priests and others do so.</p> + +<p class="nodent"><a name="Foot_448" id="Foot_448" href="#Ref_448">[448]</a> +1 Cor. xiv. 26, 32, 40.</p> + +<p class="nodent"><a name="Foot_449" id="Foot_449" href="#Ref_449">[449]</a> +Heb. v. 10-12.</p> + +<p class="nodent"><a name="Foot_450" id="Foot_450" href="#Ref_450">[450]</a> +Of which see Lud. Capellus Crit. Sacr.</p> + +</div> + +<h3>Quest. CLXVII. <i>How far do good men now preach and pray by the +Spirit?</i></h3> + +<p><i>Answ.</i> 1. Not by such inspiration of new matter +from God as the prophets and apostles had which +indited the Scriptures.</p> + +<p>2. Not so as to exclude the exercise of reason, +memory, or diligence: which must be as much and +more than about any common things.</p> + +<p>3. Not so as to exclude the use and need of Scripture, +ministry, sermons, books, conference, examples, +use, or other means and helps.</p> + +<p>But, 1. The Spirit indited that doctrine and Scripture +which is our rule for prayer and for preaching.</p> + +<p>2. The Spirit's miracles and works in and by the +apostles seal that doctrine to us, and confirm our faith +in it.<span +class="fnanchor"><a name="Ref_451" id="Ref_451" href="#Foot_451">[451]</a></span></p> + +<p>3. The Spirit in our faithful pastors and teachers +teacheth us by them to pray and preach.<span +class="fnanchor"><a name="Ref_452" id="Ref_452" href="#Foot_452">[452]</a></span></p> + +<p>4. The Spirit by illumination, quickening, and +sanctification, giveth us an habitual acquaintance +with our sins, our wants, with the word of precept +and promise, with God, with Christ, with grace, with +heaven. And it giveth us a habit of holy love to +God, and goodness and thankfulness for mercy and +faith in Christ, and the life to come, and desires of +perfection, and hatred of sin; and he that hath all +these, hath a constant habit of prayer in him; for +prayer is nothing but the expression with the tongue +of these graces in the heart; so that the Spirit +of sanctification is thereby a Spirit of adoption +and of supplication. And he that hath freedom +of utterance can speak that which God's Spirit hath +put into his very heart, and made him esteem his +greatest and nearest concernment, and the most +necessary and excellent thing in all the world. +This is the Spirit's principal help.<span +class="fnanchor"><a name="Ref_453" id="Ref_453" href="#Foot_453">[453]</a></span></p> + +<p>5. The same Spirit doth incline our hearts to the +diligent use of all those means, by which his abilities +may be increased; as to read, and hear, and +confer, and to use ourselves to prayer, and to meditation, +self-examination, &c.</p> + +<p>6. The same Spirit helpeth us in the use of all +these means, to profit by them, and to make them all +effectual on our hearts.</p> + +<p>7. The same Spirit concurreth with means, habits, +reason, and our own endeavours, to help us in the +<span class="pagenum"><a name="Page_726" id="Page_726">{726}</a></span> +very act of praying and preaching. 1. By illuminating +our minds to know what to desire and say. 2. +By actuating our wills to love, and holy desire, and +other affections. 3. By quickening and exciting us +to a liveliness and fervency in all. And so bringing +our former habits into acts, the grace of prayer is +the heart and soul of gifts; and thus the Spirit +teacheth us to pray.<span +class="fnanchor"><a name="Ref_454" id="Ref_454" href="#Foot_454">[454]</a></span></p> + +<p>Yea, the same Spirit thus by common helps assisteth +even bad men in praying and preaching, +giving them common habits and acts that are short +of special saving grace. Whereas men left to themselves +without God's Spirit, have none of all these +forementioned helps. And so the Spirit is said to +intercede for us by exciting our unexpressible groans; +and to help our infirmities when we know not what +to ask as we ought.<span +class="fnanchor"><a name="Ref_455" id="Ref_455" href="#Foot_455">[455]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_451" id="Foot_451" href="#Ref_451">[451]</a> +Heb. ii. 3, 4; 1 Pet. i. 2, 22.</p> + +<p class="nodent"><a name="Foot_452" id="Foot_452" href="#Ref_452">[452]</a> +2 Thess. i. 13.</p> + +<p class="nodent"><a name="Foot_453" id="Foot_453" href="#Ref_453">[453]</a> +John iii. 5, 6; Rom. viii. 8, 9, 15, 16, 26, 27; 2 Tim. i. 7; +Neh. ix. 20; Isa. xi. 2; Ezek. xxxvi. 26; xxxvii. 14; Gal. iv. +6; Zech. xii. 10; Ezek. xviii. 31; xi. 19.</p> + +<p class="nodent"><a name="Foot_454" id="Foot_454" href="#Ref_454">[454]</a> +Rom. vii. 6; John iv. 23, 24; vii. 38, 39; 1 Cor. ii. 10, +11; vi. 11, 17; 2 Cor. iv. 13; Gal. v. 5, 16-18, 25; Eph. +iii. 16; v. 9, 18; vi. 18; 1 Thess. v. 19.</p> + +<p class="nodent"><a name="Foot_455" id="Foot_455" href="#Ref_455">[455]</a> +Rom. viii. 26.</p> + +</div> + +<h3>Quest. CLXVIII. <i>Are not our own reasons, studies, memory, +strivings, books, forms, methods, and ministry, needless, yea, a +hurtful quenching or preventing of the Spirit, and setting up our own, +instead of the Spirit's operation?</i></h3> + +<p><i>Answ.</i> 1. Yes; if we do it in a conceit of the sufficiency +of ourselves,<span +class="fnanchor"><a name="Ref_456" id="Ref_456" href="#Foot_456">[456]</a></span> +our reason, memory, studies, +books, forms, &c. without the Spirit; or if we ascribe +any thing to any of these which is proper to Christ +or to his Spirit. For such proud, self-sufficient despisers +of the Spirit, cannot reasonably expect his +help. I doubt among men counted learned and +rational there are too many such,<span +class="fnanchor"><a name="Ref_457" id="Ref_457" href="#Foot_457">[457]</a></span> +that know not +man's insufficiency or corruption, nor the necessity +and use of that Holy Ghost into whose name they +were baptized, and in whom they take on them to +believe. But think that all that pretend to the +Spirit are but fanatics and enthusiasts, and self-conceited +people; when yet the Spirit himself saith, +Rom. viii. 9, "If any man have not the Spirit of +Christ, the same is none of his." And Gal. iv. 6, +"Because we are sons, God hath sent forth the +Spirit of his Son into our hearts, whereby we cry, +Abba, Father."</p> + +<p>2. But if we give to reason, memory, study, books, +methods, forms, &c. but their proper place in subordination +to Christ and to his Spirit, they are so far +from being quenchers of the Spirit, that they are +necessary in their places, and such means as we +must use, if ever we will expect the Spirit's help. +For the Spirit is not given to a brute to make him a +man, or rational; nor to a proud despiser, or idle +neglecter of God's appointed means, to be instead of +means; nor to be a patron to the vice of pride or +idleness, which he cometh chiefly to destroy; but to +bless men in their laborious use of the means which +God appointed him: read but Prov. i. 20, &c. ii. +iii. v. vi. viii., and you will see that knowledge +must be laboured for, and instruction heard; and he +that will lie idle till the Spirit move him, and will +not stir up himself to seek God, or strive to enter in +at the strait gate, nor give all diligence to make his +calling and election sure,<span +class="fnanchor"><a name="Ref_458" id="Ref_458" href="#Foot_458">[458]</a></span> +may find that the Spirit +of sloth hath destroyed him, when he thought the +Spirit of Christ had been saving him. He that hath +but two articles in his creed, must make this the +second: "For he that cometh to God must believe +that God is, and that he is the rewarder of them that +diligently seek him," Heb. xi. 6.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_456" id="Foot_456" href="#Ref_456">[456]</a> +John xv. 1, 3-5, 7.</p> + +<p class="nodent"><a name="Foot_457" id="Foot_457" href="#Ref_457">[457]</a> +Even among them that in their ordination heard "Receive +ye the Holy Ghost," and "Over which the Holy Ghost +hath made you overseers."</p> + +<p class="nodent"><a name="Foot_458" id="Foot_458" href="#Ref_458">[458]</a> +Isa. lxxxiv. 7; Matt. vii. 13, 14; 2 Pet. i. 10.</p> + +</div> + +<h3>Quest. CLXIX. <i>How doth the Holy Ghost set bishops over the +churches?</i></h3> + +<p><i>Answ.</i> 1. By making the office itself, so far as the +apostles had any hand in it, Christ himself having +made their office.<span +class="fnanchor"><a name="Ref_459" id="Ref_459" href="#Foot_459">[459]</a></span></p> + +<p>2. The Holy Ghost in the electors and ordainers +directeth them to discern the fitness of the persons +elected and ordained, and so to call such as God +approveth of, and calleth by the Holy Ghost in them. +Which was done, 1. By the extraordinary gift of +discerning in the apostles. 2. By the ordinary help +of God's Spirit in the wise and faithful electors and +ordainers ever since.<span +class="fnanchor"><a name="Ref_460" id="Ref_460" href="#Foot_460">[460]</a></span></p> + +<p>3. The Holy Ghost doth qualify them for the +work, by due life, light, and love, knowledge, willingness, +and active ability, and so both inclining +them to it, and marking out the persons by his gifts, +whom he would have elected and ordained to it: +which was done, 1. At first by extraordinary gifts. +2. And ever since by ordinary. (1.) Special and +saving in some. (2.) Common, and only fitted to +the church's instruction, in others. So that whoever +is not competently qualified, is not called by the +Holy Ghost: when Christ ascended, he gave "gifts +to men, some apostles, prophets, and evangelists, +some pastors and teachers, for the edifying of his +body," &c. Eph. iv. 7-10.<span +class="fnanchor"><a name="Ref_461" id="Ref_461" href="#Foot_461">[461]</a></span></p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_459" id="Foot_459" href="#Ref_459">[459]</a> +Acts xx. 28.</p> + +<p class="nodent"><a name="Foot_460" id="Foot_460" href="#Ref_460">[460]</a> +Acts i. 24; xiii. 2; xv. 28, &c.; xiv. 23.</p> + +<p class="nodent"><a name="Foot_461" id="Foot_461" href="#Ref_461">[461]</a> +1 Cor. xii. 12, 23, 28, 29.</p> + +</div> + +<h3>Quest. CLXX. <i>Are temples, fonts, utensils, church lands, much more +the ministers, holy? And what reverence is due to them as holy?</i></h3> + +<p><i>Answ.</i> The question is either <i>de nomine</i>, whether +it be fit to call them holy; or <i>de re</i>, whether they +have that which is called holiness.</p> + +<p>I. The word holy signifieth in God, essential, +transcendent perfection; and so it cometh not into +our question. In creatures it signifieth, 1. A divine +nature in the rational creature, (angels and men,) by +which it is made like God, and disposed to him and +his service, by knowledge, love, and holy vivacity; +which is commonly called real saving holiness as +distinct from mere relative. 2. It is taken for the +relation of any thing to God as his own peculiar appropriated +to him: so infinite is the distance between +God and us, that whatever is his in a special +sense, or separated to his use, is called holy; and +that is, 1. Persons. 2. Things. 1. Persons are +either, (1.) In general devoted to his love and +service. (2.) Or specially devoted to him in some +special office; which is, (1.) Ecclesiastical. (2.) +Economical. (3.) Political. Those devoted to this +general service are, (1.) Either heartily and sincerely +so devoted, (who are ever sanctified in the +first real sense also). (2.) Or only by word or outward +profession. 2. Things devoted to God are, 1. +Some by his own immediate choice, designation, and +command. 2. Or by general directions to man to +do it. And these are, 1. Some things more nearly. +2. Some things more remotely separated to him. +None of these must be confounded; and so we must +conclude,</p> + +<p>1. All that shall be saved are really holy by a +divine inclination and nature, and actual exercise +thereof; and relatively holy in a special sense, as +thus devoted and separated to God.</p> + +<p>2. All the baptized and professors (not apostate) +<span class="pagenum"><a name="Page_727" id="Page_727">{727}</a></span> +are relatively holy, as verbally devoted and separated +to God.</p> + +<p>3. All that are ordained to the sacred ministry are +relatively holy, as devoted and separated to that +office. And the well qualified are also really holy, +as their qualifications are either special or common.</p> + +<p>4. All that are duly called of God to the place of +kings, and judges, and rulers of families, are relatively +sacred, as their offices and they are of God +and for him, and devoted to him.</p> + +<p>5. Temples and other utensils designed by God +himself, are holy, as related to him by that designation.</p> + +<p>6. Temples, utensils, lands, &c. devoted and lawfully +separated by man, for holy uses, are holy, as +justly related to God by that lawful separation. To +say as some do, that They are indeed consecrated +and separated, but not holy, is to be ridiculously +wise by self-contradiction, and the masterly use of +the word holy, contrary to custom and themselves.</p> + +<p>7. Ministers are more holy than temples, lands, +or utensils, as being nearlier related to holy +things. And things separated by God himself are +more holy than those justly separated by man. And +so of days.</p> + +<p>8. Things remotely devoted to God, are holy in +their distant place and measure; as the meat, drink, +house, lands, labours of every godly man, who with +himself devoteth all to God; but this being more +distant, is yet a remoter degree of holiness.<span +class="fnanchor"><a name="Ref_462" id="Ref_462" href="#Foot_462">[462]</a></span></p> + +<div class="sidenote">Uncovered in church and reverent gestures.</div> + +<p>II. Every thing should be reverenced +according to the measure of +its holiness; and this expressed by +such signs, gestures, actions, as are fittest to +honour God, to whom they are related; and so to be +uncovered in church, and use reverent carriage and +gestures there, doth tend to preserve due reverence +to God and to his worship, 1 Cor. xvi. 20.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_462" id="Foot_462" href="#Ref_462">[462]</a> +Mark vi. 20; Col. i. 22; Tit. i. 8; 1 Pet. i. 15, 16; iii. +5; 2 Pet. iii. 11; Exod. xxii. 31; 1 Cor. i. 1-3; vi. 9-11; +Heb. xii. 14; Tit. iii. 3, 5, 6; ii. 13, 14; 1 Pet. ii. 5, 9; +Exod. xix. 6; Rom. i. 1, 2; 1 Cor. iii. 17; vii. 14; Zech. ii. +12; Hag. ii. 12; Luke i. 71, 72; Ezra viii. 28; ix. 2; +Numb. xxxi. 6; vi. 8, 20; Lev. xvi. 4, 33; Exod. xxix. 6, +33; Psal. lxxxix. 20; Numb. xxxv. 25; 2 Tim. iii. 15; Isa. +lviii. 13; Psal. xlii. 4; 2 Pet. i. 18, 21; Psal. lxxxvii. 1; +Numb. v. 17; Exod. iii. 5; 1 Sam. xxi. 5; Neh. viii. 9-11.</p> + +</div> + +<h3>Quest. CLXXI. <i>What is sacrilege, and what not?</i></h3> + +<p><i>Answ.</i> I. Sacrilege is robbing God by the unjust +alienation of holy things. And it is measured according +as things are diversified in holiness; as,</p> + +<p>1. The greatest sacrilege is a profane, unholy +alienating a person to the flesh and the world, from +God, and his love, and his service, who by baptism +was devoted to him. And so all wicked christians +are grossly sacrilegious.</p> + +<p>2. The next is alienating consecrated persons from +the sacred work and office, by deposing kings, or by +unjust silencing or suspending true ministers, or +their casting off God's work themselves. This is far +greater sacrilege than alienating lands or utensils.</p> + +<p>3. The next is the unjust alienating of temples, +utensils, lands, days, which were separated by God +himself.<span +class="fnanchor"><a name="Ref_463" id="Ref_463" href="#Foot_463">[463]</a></span></p> + +<p>4. And next such as were justly consecrated by +man; as is aforesaid in the degrees of holiness.</p> + +<p>II. It is not sacrilege, 1. To cease from the ministry +or other holy service, when sickness, disability +of body, or violence, utterly disable us.</p> + +<p>2. Nor to alienate temples, lands, goods, or utensils, +when Providence maketh it needful to the +church's good: so the fire in London hath caused a +diminution of the number of churches: so some +bishops of old, sold the church plate to relieve the +poor: and some princes have sold some church lands +to save the church and state in the necessities of a +lawful war.<span +class="fnanchor"><a name="Ref_464" id="Ref_464" href="#Foot_464">[464]</a></span></p> + +<p>3. It is not sacrilege to alienate that which man +devoted, but God accepted not, nor owned as appropriate +to him (which his prohibition of such a dedication +is a proof of). As if a man devote his wife to +chastity, or his son to the ministry, against their +wills: or if a man vow himself to the ministry that +is unable and hath no call: or if so much lands or +goods be consecrated, as is superfluous, useless, and +injurious to the common welfare and the state. +Alienation in these cases is no sin.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_463" id="Foot_463" href="#Ref_463">[463]</a> +Rom. ii. 22; 2 Pet. ii. 20-22; Heb. vi. 6, 7; x. 26-29; +1 Thess. ii. 15, 16; Lev. xix. 8; Heb. xii. 16; Acts v. 5, +&c.; Ezek. xxii. 26; xlii. 20; xliv. 23.</p> + +<p class="nodent"><a name="Foot_464" id="Foot_464" href="#Ref_464">[464]</a> +Matt. xii. 5.</p> + +</div> + +<h3>Quest. CLXXII. <i>Are all religious and private meetings, forbidden by +rulers, unlawful conventicles? Or are any such necessary?</i></h3> + +<p><i>Answ.</i> Though both such meetings and our prisons +tell us how greatly we now differ about this point, in +the application of it to persons and our present case, +yet I know no difference in the doctrinal resolution +of it among most sober christians at all (which +makes our case strange).</p> + +<p>For aught I know, we are agreed,</p> + +<p>I. 1. That it is more to the honour of the church, +and of religion, and of God, and more to our safety +and edification, to have God's worship performed +solemnly, publicly, and in great assemblies, than in +a corner, secretly, and with few.<span +class="fnanchor"><a name="Ref_465" id="Ref_465" href="#Foot_465">[465]</a></span></p> + +<p>2. That it is a great mercy therefore where the +rulers allow the church such public worship.</p> + +<p>3. That, <i>cæteris paribus</i>, all christians should prefer +such public worship before private; and no private +meetings should be kept up, which are opposite +or prejudicial to such public meetings.</p> + +<p>4. And therefore if such meetings (or any that are +unnecessary to the ends of the ministry, the service +of God and good of souls) be forbidden by lawful +rulers, they must be forborne.</p> + +<p>II. But we are also agreed, 1. That it is not the +place but the presence of the true pastors and people +that make the church.<span +class="fnanchor"><a name="Ref_466" id="Ref_466" href="#Foot_466">[466]</a></span></p> + +<p>2. That God may be acceptably worshipped in all +places when it is our duty.</p> + +<p>3. That the ancient churches and christians in +times of persecutions, ordinarily met in secret against +the ruler's will, and their meetings were called conventicles +(and slandered, which occasioned Pliny's +examination, and the right he did them).</p> + +<p>4. That no minister must forsake and give over +his work while there is need, and he can do it.<span +class="fnanchor"><a name="Ref_467" id="Ref_467" href="#Foot_467">[467]</a></span></p> + +<p>5. That where there are many thousands of ignorant +and ungodly persons, and the public ministers, +either through their paucity, (proportioned to the +people,) or their disability, unwillingness, or negligence, +or all, are insufficient for all that public and +private ministerial work, which God hath appointed +for the instruction, persuasion, and salvation of such +necessitous souls, there is need of more ministerial +help.<span +class="fnanchor"><a name="Ref_468" id="Ref_468" href="#Foot_468">[468]</a></span></p> + +<p>6. That in cases of real (not counterfeit) necessity, +they that are hindered from exercising their ministerial +<span class="pagenum"><a name="Page_728" id="Page_728">{728}</a></span> +office publicly, should do it privately, if they +have true ordination, and the call of the people's +necessity, desire, and of opportunity; so be it they +do it in that peaceable, orderly, and quiet manner, +as may truly promote the interest of religion, and +detract not from the lawful public ministry and work.</p> + +<p>7. That they that are forbidden to worship God +publicly, unless they will commit some certain sin, +are so prohibited as that they ought not to do it on +such terms.<span +class="fnanchor"><a name="Ref_469" id="Ref_469" href="#Foot_469">[469]</a></span></p> + +<p>8. That the private meetings which are held on +these forementioned terms, in such cases of necessity, +are not to be forsaken, though prohibited; though +still the honour of the magistrate is to be preserved, +and obedience given him in all lawful things. And +such meetings are not sinful nor dishonourable (to +the assemblies); for as Tertullian (and Dr. Heylin +after him) saith, <i>Cum pii, cum boni coeunt, non factio +dicenda est, sed curia</i>: When pious and good people +meet, (especially as aforesaid,) it is not to be called +a faction, but a court. Thus far I think we all agree.</p> + +<p>And that the church of England is really of this +mind is certain; 1. In that they did congregate in +private themselves, in the time of Cromwell's usurpation, +towards the end when he began to restrain the +use of the Common-prayer. 2. In that they wrote +for it: see Dr. Hide "Of the Church," in the beginning. +3. Because both in the reign of former +princes, since the reformation, and to this day, many +laborious conforming ministers have still used to repeat +their sermons in their houses, where many of +the people came to hear them. 4. Because the +liturgy alloweth private baptism, and restraineth not +any number from being present, nor the minister +from instructing them in the use of baptism (which +is the sum of christianity). 5. Because the liturgy +commandeth the visitation of the sick, and alloweth +the minister there to pray and instruct the person +according to his own ability, about repentance, faith +in Christ, and preparation for death and the life to +come, and forbiddeth not the friends and neighbours +of the sick to be present. 6. Because the liturgy +and canons allow private communion with the sick, +lame, or aged that cannot come to the assembly; +where the nature of that holy work is to be opened, +and the eucharistical work to be performed; and +some must be present, and the number not limited. +7. And as these are express testimonies, that all private +meetings are not disallowed by the church of +England, so there are other instances of such natural +necessity as they are not to be supposed to be +against. As, (1.) For a captain to pray, and read +Scripture or good books, and sing psalms with his +soldiers, and with mariners at sea, when they have +no minister. (2.) There are many thousands and +hundred thousands in England, that some live so far +from the church, and some are so weak that they can +seldom go, and some churches have not room for a +quarter of the parish; and none of the thousands +now meant can read, and so neither can help themselves, +nor have a minister that will do it; and thousands +that when they have heard a sermon cannot +remember it, but lose it presently. If these that +cannot read or remember, nor teach their own families, +nor go to church, do take their families, many +of them, to some one neighbour's house where the +sermon is repeated, or the Bible or liturgy read, methinks +the church should not be against it.</p> + +<p>But it must be still remembered, that, 1. Rulers +that are infidels, papists, heretics, or persecutors, +that restrain church meetings to the injury of men's +souls, must be distinguished from pious princes that +only restrain heretics and real schismatics for the +church's good. 2. And that times of heresy and +schism may make private meetings more dangerous +than quiet times. And so even the Scottish church +forbad private meeting in the separatists' days of +late. And when they do more hurt than good, and +are justly forbidden, no doubt, in that case, it is a +duty to obey and to forbear them, as is aforesaid.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_465" id="Foot_465" href="#Ref_465">[465]</a> +Psal. i. 2, 4, 5; xxii. 25; xxxv. 18; xl. 2, 10; Acts xxviii. +30, 31; Heb. x. 20; Acts xx. 7; i. 15; ii. 44; 1 Cor. xliv. 23.</p> + +<p class="nodent"><a name="Foot_466" id="Foot_466" href="#Ref_466">[466]</a> +1 Cor. xvi. 12; Rom. xvi. 5; Acts xii. 12; Col. iv. 15.</p> + +<p class="nodent"><a name="Foot_467" id="Foot_467" href="#Ref_467">[467]</a> +Matt. xviii. 20; 1 Cor. ix. 16; 1 Thess. ii. 15, 16; Acts +iv. 19. See Dr. Hammond in loc.</p> + +<p class="nodent"><a name="Foot_468" id="Foot_468" href="#Ref_468">[468]</a> +1 Tim. ii. 8; Acts viii. 4; 1 John iii. 17; 2 Tim. iv. +1-3; Heb. x. 25.</p> + +<p class="nodent"><a name="Foot_469" id="Foot_469" href="#Ref_469">[469]</a> +See much of this case handled before, quest. 109, 113.</p> + +</div> + +<h3>Quest. CLXXIII. <i>What particular directions for order of studies, +and books, should be observed by young students?</i></h3> + +<p>Because disorder is so great a disadvantage to +young students, and because many have importuned +me to name them some few of the best books, because +they have no time to read, nor money to buy +many, I shall here answer these two demands.</p> + +<p>1. The order of their studies is such as respecteth +their whole lives, or such as respecteth every day. +It is the first which I now intend.</p> + +<p><i>Direct.</i> I. The knowledge of so much of theology +as is necessary to your own duty and salvation, is the +first thing which you are to learn (when you have +learnt to speak). Children have souls to save; and +their reason is given them to use for their Creator's +service and their salvation. 1. They can never begin +to learn that too soon which they were made and +redeemed to learn, and which their whole lives must +be employed in practising. 2. And that which absolute +necessity requireth, and without which there +is no salvation. 3. And that which must tell a man +the only ultimate end which he must intend, in all +the moral actions of his life. For the right intention +of our end is antecedent to all right use of means; +and till this be done, a man hath not well begun to +live, nor to use his reason; nor hath he any other +work for his reason, till this be first done. He liveth +but in a continual sin, that doth not make God and +the public good, and his salvation, his end. Therefore +they that would not have children begin with divinity, +would have them serve the devil and the flesh. +God must be our first and last, and all.</p> + +<p>Not that any exact or full body or method of divinity +is to be learnt so early. But, 1. The baptismal +covenant must be well opened betimes, and frequently +urged upon their hearts. 2. Therefore the creed, +the Lord's prayer, and decalogue, must be opened to +such betimes; that is, they must be wisely catechised. +3. They must be taught the Scripture history, +especially Genesis and the gospel of Christ. 4. They +must, with the other scriptures, read the most plain +and suitable books of practical divines (after named). +5. They must be kept in the company of suitable, +wise, and exemplary christians, whose whole conversation +will help them to the sense and love of holiness; +and must be kept strictly from perverting, +wicked company. 6. They must be frequently, +lovingly, familiarly, yet seriously, treated with about +the state of their own souls, and made to know their +need of Christ and of his Holy Spirit, of justification +and renovation. 7. They must be trained up in the +practice of godliness, in prayer, pious speeches, and +obedience to God and man. 8. They must be kept +under the most powerful and profitable ministers of +Christ that can be had. 9. They must be much +urged to the study of their own hearts; to know +themselves; what it is to be a man, to have reason, +free-will, and an immortal soul: what it is to be a child +of lapsed Adam, and an unregenerate, unpardoned +sinner: what it is to be a redeemed, and a sanctified, +justified person, and an adopted heir of life eternal. +And by close examination to know which of these +conditions is their own; to know what is their daily +<span class="pagenum"><a name="Page_729" id="Page_729">{729}</a></span> +duty; and what their danger, and what their temptations +and impediments, and how to escape.</p> + +<p>For if once the soul be truly sanctified, then, +1. Their salvation is much secured, and the main +work of their lives is happily begun, and they are +ready to die safely whenever God shall call them +hence. 2. It will possess them with a right end, in +all the studies and labours of their lives; which is +an unspeakable advantage, both for their pleasing of +God and profiting of themselves and others; without +which they will but profane God's name and word, +and turn the ministry into a worldly, fleshly life, and +study and preach for riches, preferment, or applause, +and live as he, Luke xii. 18, 19, "Soul, take thy +ease, eat, drink, and be merry;" and they will make +theology the way to hell, and study and preach their +own condemnation. 3. A holy heart will be always +under the greatest motives; and therefore will be +constantly and powerfully impelled (as well in secret +as before others) to diligence in studies and all good +endeavours. 4. And it will make all sweet and easy +to them, as being a noble work, and relishing of +God's love, and the endless glory to which it tendeth. +A holy soul will all the year long be employed in +sacred studies and works, as a good stomach at a +feast, with constant pleasure. And then oh how happily +will all go on! When a carnal person with a +dull, unwilling, weary mind, taketh now and then a +little, when his carnal interest itself doth prevail +against his more slothful, sensual inclinations; but +he never followeth it with hearty affections, and +therefore seldom with good success. 4. And a holy +soul will be a continual treasury and fountain of holy +matter, to pour out to others, when they come to the +sacred ministry; so that such a one can say more +from the feeling and experience of his soul, than another +can in a long time gather from his books. +5. And that which he saith will come warm to the +hearers, in a more lively, experimental manner, than +usual carnal preachers speak. 6. And it is liker to +be attended by a greater blessing from God. 7. And +there are many controversies in the church, which +an experienced, holy person (<i>cæteris paribus</i>) hath +great advantage in, above all others, to know the +right, and be preserved from errors.</p> + +<p><i>Direct.</i> II. Let young men's time (till about +eighteen, nineteen, or twenty) be spent in the improvement +of their memories, rather than in studies +that require much judgment. Therefore let them take +that time to get organical knowledge; such as are +the Latin and Greek tongues first and chiefly, and +then the Hebrew, Chaldee, Syriac, and Arabic; with +the exactest acquaintance with the true precepts of +logic: and let them learn some epitome of logic +without book. In this time also let them be much +conversant in history, both civil, scholastical, (of +philosophers, orators, poets, &c.) and ecclesiastical. +And then take in as much of the mathematics as +their more necessary studies will allow them time +for (still valuing knowledge according to the various +degrees of usefulness).</p> + +<p><i>Direct.</i> III. When you come to seek after more +abstruse and real wisdom, join together the study of +physics and theology; and take not your physics as +separated from or independent on theology, but as +the study of God in his works, and of his works as +leading to himself. Otherwise you will be but like +a scrivener or printer, who maketh his letters well, +but knoweth not what they signify.</p> + +<p><i>Direct.</i> IV. Unite all <span title="ontologia">ὀντολογία</span>, or knowledge of +real entities, into one science; both spirits and bodies; +God being taken in as the first and last, the original, +director, and end of all: and study not the doctrine +of bodies alone, as separated from spirits; for it is +but an imaginary separation, and a delusion to men's +minds. Or if you will call them by the name of +several sciences, be sure you so link those severals +together that the due dependence of bodies on spirits, +and of the passive natures on the active, may still be +kept discernible; and then they will be one while you +call them divers.</p> + +<p><i>Direct.</i> V. When you study only to know what is +true, you must begin at the <i>primum cognoscibile</i>, +and so rise <i>in ordine cognoscendi</i>; but when you +would come to see things in their proper order, by a +more perfect, satisfying knowledge, you must draw +up a synthetical scheme, <i>juxta ordinem essendi</i>, where +God must be the first and last; the first efficient +Governor and End of all.</p> + +<p><i>Direct.</i> VI. Your first study of philosophy therefore +should be, of yourselves; to know a man. And +the knowledge of man's soul is a part so necessary, +so near, so useful, that it should take up both the +first and largest room in all your physics, or knowledge +of God's works: labour therefore to be accurate +in this.</p> + +<p><i>Direct.</i> VII. With the knowledge of yourselves +join the knowledge of the rest of the works of God; +but according to the usefulness of each part to your +moral duty; and as all are related to God and you.</p> + +<p><i>Direct.</i> VIII. Be sure in all your progress that you +keep a distinct knowledge of things certain and +things uncertain, searchable and unsearchable, revealed +and unrevealed; and lay the first as your +foundation, yea, rather keep the knowledge of them +as your science of physics by itself, and let no obscurity +in the rest cause you to question certain things; +nor ever be so perverse as to try things known, by +things unknown, and to argue <i>a minus notis</i>. Lay no +stress on small or doubtful things.</p> + +<p><i>Direct.</i> IX. Metaphysics as now taken is a mixture +of organical and real knowledge; and part of it +belongeth to logic, (the organical part,) and the rest +is theology, pneumatology, and the highest parts of +ontology, or real science.</p> + +<p><i>Direct.</i> X. In studying philosophy, 1. See that +you neither neglect any helps of those that have gone +before you, under pretence of taking nothing upon +trust, and of studying the naked things themselves +(for if every man must begin all anew, as if he had +been the first philosopher, knowledge will make but +small proficiency). 2. Nor yet stick in the bare belief +of any author whatsoever, but study all things in +their naked natures and proper evidences, though by +the helps that are afforded you by others. For it is +not science, but human belief, else, whoever you +take it from.</p> + +<p><i>Direct.</i> XI. So certain are the numerous errors of +philosophers, so uncertain a multitude of their assertions, +so various their sects, and so easy it is for any +to pull down much which the rest have built, and so +hard to set up any comely structure that others in +like manner may not cast down; that I cannot persuade +you to fall in with any one sort or sect, who +yet have published their sentiments to the world. +The Platonists made very noble attempts in their +inquiries after spiritual being; but they run into +many unproved fanaticisms, and into divers errors, +and want the desirable helps of true method. The +wit of Aristotle was wonderful for subtilty and solidity; +his knowledge vast; his method (oft) accurate; +but many precarious, yea erroneous conceptions +and assertions, are so placed by him, as to +have a troubling and corrupting influence into all +the rest. The Epicureans or Democratists were still +and justly the contempt of all the sober sects; and +our late Somatists that follow them, yea, and Gassendus, +and many that call themselves Cartesians, +<span class="pagenum"><a name="Page_730" id="Page_730">{730}</a></span> +yea, Cartesius himself, much more Berigardus, Regius, +and Hobbes, do give so much more to mere +matter and motion, than is truly due, and know or +say so much too little of spirits, active natures, vital +powers, which are the true principles of motion, +that they differ as much from true philosophers, as +a carcass or a clock from a living man. The stoics +had noble ethical principles, and they (and the Platonists +with the cynics) were of the best lives; but +their writings are most lost, and little of their physics +fully known to us, and that also hath its errors. +Patricius is but a Platonist so taken with the nature +of light, as insisting on that in fanatical terms, to +leave out a great deal more that must he conjoined. +Telesius doth the like by heat and cold, heaven and +earth, and among many observable things, hath +much that is unsound and of ill consequence. Campanella +hath improved him, and hath many hints of +better principles (especially in his primalities) than +all the rest; but he fanatically runs them up into so +many unproved and vain, yea, and mistaken superstructures, +as that no true body of physics can be +gathered out of all his works. The attempt that +pious Commenius hath made in his small manual +hath much that is of worth; but far short of accurateness. +The Hermetical philosophers have no +true method of philosophy among them; and to make +their three or five principles to be so many elements, +or simple bodies, constituting all compounds, and +form up a system of philosophy on their suppositions, +will be but a trifle, and not to satisfy judicious +minds; especially considering how defective their +philosophy is made by their omissions. Lullius +and his followers fit not their method to the true +order of the matter. Scaliger, Scheggius, Wendeline, +and Sennertus (especially in his Hypomnemata) +were great men, and have many excellent things; +but too much of Aristotle's goeth for current with +them. My worthy, learned, and truly pious friend +Mr. Sam. Gott, in his new book on Gen. i. hath +many excellent notions, and much that is scarce +elsewhere to be met with; but the tedious paragraphs, +the defect of method, and several unproveable +particulars, make it, like all human works, imperfect.</p> + +<p>Therefore if I must direct you according to my +judgment, I must advise you, 1. To suppose that +philosophers are all still in very great darkness, and +there is much confusion, defectiveness, error, and +division, and uncertainty among them. 2. Therefore +addict not yourselves absolutely to any sect of +them. 3. Let your first studies of them all leave +room for the changing of your judgment, and do not +too hastily fix on any of their sentiments as sure, +till you have heard what others say, and with ripened +understandings have deeply and long studied the +things themselves. 4. Choose out so much of the +certainties and useful parts of physics as you can +reach to, and make them know their places in subserviency +to your holy principles and ends; and +rather be well content with so much, than to lose +too much time in a vain fatiguing of your brains for +more.</p> + +<p>I have made some attempt to draw out so much, +especially <i>de mundo et de homine</i>, in my "Methodus +Theologiæ," though I expect it should no more satisfy +others, than any of theirs have satisfied me.</p> + +<p><i>Direct.</i> XII. When you have well stated your +ontology or real science, then review your logic and +organical part of metaphysics; and see that <i>verba +rebus aptentur</i>; fetch then your words and organical +notions from the nature of the things. Abundance +are confounded by taking up logical notions first +which are unsuitable to true physical beings.</p> + +<p><i>Direct.</i> XIII. Somewhat of ethics may be well +learned of philosophers, but it is nothing to the +Scripture's christian ethics.</p> + +<p><i>Direct.</i> XIV. Somewhat of artificial rhetoric and +oratory should be known; but the oratory which is +most natural, from the evidence of things, well +managed by a good understanding and elocution, +which hath least of appearing art or affectation, is +ever the most effectual, and of best esteem.</p> + +<p><i>Direct.</i> XV. The doctrine of politics, especially +of the nature of government and laws in general, is +of great use to all that will ever understand the nature +of God's government and laws, that is, of religion. +Though there be no necessity of knowing +the government and laws of the land or of other +countries, any further than is necessary to our obedience +or outward concernments, yet so much of +government and laws as nature and Scripture make +common to all particular forms and countries, must +be known by him that will understand morality or +divinity, or will ever study the laws of the land. +And it is a preposterous course, and the way of ignorance +and error, for a divine to study God's laws, +and a lawyer man's laws, before either of them know +in general what a law or what government is, as +nature notifieth it to us.</p> + +<p><i>Direct.</i> XVI. When you come to divinity, I am not +for their way that would have you begin with the +fathers, and thence form a body of divinity to yourselves: +if every young student must be put on such +a task, we may have many religions quickly, but +shall certainly have much ignorance and error. We +must not be so blind or unthankful to God as to deny +that later times have brought forth abundance of +theological writings, incomparably more methodical, +judicious, full, clear, and excellently fitted also by +application, to the good of souls, than any that are +known to us since the writing of the sacred Scriptures. +Reverence of antiquity hath its proper place +and use, but is not to make men fools, non-proficients, +or contemners of God's greater mercies.</p> + +<p>My advice therefore is, that you begin with a +conjunction of English catechisms, and the confessions +of all the churches, and the practical holy +writings of our English divines; and that you never +separate these asunder.<span +class="fnanchor"><a name="Ref_470" id="Ref_470" href="#Foot_470">[470]</a></span> +These practical books do +commonly themselves contain the principles, and do +press them in so warm a working manner as is likest +to bring them to the heart; and till they are there, +they are not received according to their use, but +kept as in the porch. Get then six or seven of the +most judicious catechisms, and compare them well +together, and compare all the confessions of the +churches (where you may be sure that they put +those which they account the weightiest and surest +truths). And with them read daily the most spiritual +heart-moving treatises, of regeneration, and +our covenant with God in Christ, of repentance, +faith, love, obedience, hope, and of a heavenly mind +and life; as also of prayer and other particular duties, +and of temptations and particular sins.</p> + +<p>And when you have gone through the catechisms, +read over three or four of the soundest systems of +divinity. And after that proceed to some larger +theses, and then to the study of the clearest and +exactest methodists; and think not that you well +understand divinity, till, 1. You know it as methodized +and jointed in a due scheme, and the +several parts of it in their several schemes, seeing +you know not the beauty or the true sense of things, +if you know them not in their proper places, where +they stand in their several respects to other points: +<span class="pagenum"><a name="Page_731" id="Page_731">{731}</a></span> +and, 2. Till it be wrought into your very hearts, +and digested into a holy nature; for when all is done, +it is only a holy and heavenly life, that will prove +you wise, and make you happy, and give you solid +peace and comfort.</p> + +<p><i>Direct.</i> XVII. When you have gone so far, set +yourselves to read the ancients: 1. And take them +in order as they lived. 2. Observe most the historical +parts, what doctrines and practices <i>de facto</i> did +then obtain. 3. Some must be read wholly, and +some but in part. 4. Councils and church history +here have a chief place.</p> + +<p><i>Direct.</i> XVIII. With them read the best commentators +on the Scriptures, old and new.</p> + +<p><i>Direct.</i> XIX. And then set yourselves to the +study of church controversies (though those that the +times make necessary must be sooner looked into). +Look first and most into those which your own consciences +and practice require your acquaintance +with: and above all here, read well those writings +that confute atheists and infidels, and most solidly +prove the truth of the christian religion; and then +those that defend the greatest points. And think +not much to bestow some time and labour in reading +some of the old school divines.</p> + +<p><i>Direct.</i> XX. When you come to form up your belief +of certainties in religion, take in nothing as sure +and necessary, which the ancient churches did not +receive. Many other things may be taken for +truths; and in perspicuity and method the late times +much excel them; but christian religion is still the +same thing, and therefore we must have no other religion +in the great and necessary parts than they had.</p> + +<p><i>Direct.</i> XXI. Still remember, that men's various +capacities do occasion a great variety of duties. +Some men have clear and strong understandings by +nature; these should study things as much as books; +for possibly they may excel and correct their authors. +Some are naturally of duller or less judicious heads, +that with no study of things can reach half so high, +as they may do by studying the writings of those +who are wiser than ever they are like to be. These +must take more on trust from their authors, and confess +their weakness.</p> + +<p><i>Direct.</i> XXII. After or with all controversies, be +well versed in the writings of those reconcilers who +pretend to narrow or end the differences. For usually +they are such as know more than the contenders.</p> + +<p>I proceed now to give you some names of books.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_470" id="Foot_470" href="#Ref_470">[470]</a> +I mention not your reading the Scripture, as supposing +it must be your constant work.</p> + +</div> + +<h3>Quest. CLXXIV. <i>What books, especially of theology, should one +choose, who for want of money or time can read but few?</i></h3> + +<p><i>Answ. General.</i> The truth is, 1. It is not the reading +of many books which is necessary to make a +man wise or good; but the well reading of a few, +could he be sure to have the best. 2. And it is not +possible to read over very many on the same subjects, +without a great deal of loss of precious time; +3. And yet the reading of as many as is possible +tendeth much to the increase of knowledge, and were +the best way, if greater matters were not that way +unavoidably to be omitted: life therefore being +short, and work great, and knowledge being for love +and practice, and no man having leisure to learn all +things, a wise man must be sure to lay hold on that +which is most useful and necessary. 4. But some +considerable acquaintance with many books is now become +by accident necessary to a divine. 1. Because +unhappily a young student knoweth not which are +the best, till he hath tried them; and when he should +take another man's word, he knoweth not whose word +it is that he should take: for among grave men, accounted +great scholars, it is few that are truly judicious +and wise, and he that is not wise himself cannot +know who else are so indeed: and every man will +commend the authors that are of his own opinion. +And if I commend you to some authors above others, +what do I but commend my own judgment to you, +even as if I commended my own books, and persuaded +you to read them; when another man of a +different judgment will commend to you books of a +different sort? And how knoweth a raw student +which of us is in the right? 2. Because no man is +so full and perfect as to say all that is said by all +others; but though one man excel in one or many +respects, another may excel him in some particulars, +and say that which he omitteth, or mistaketh in. +3. But especially because many errors and adversaries +have made many books necessary to some, for +to know what they say, and to know how to confute +them, especially the papists, whose way is upon pretence +of antiquity and universality, to carry every +controversy into a wood of church history, and ancient +writers, that there you may first be lost, and +then they may have the finding of you: and if you +cannot answer every corrupted or abused citation of +theirs out of councils and fathers, they triumph as +if they had justified their church tyranny. 4. And +the very subjects that are to be understood are numerous, +and few men write of all. 5. And on the +same subject men have several modes of writing; +as one excelleth in accurate method, and another in +clear, convincing argumentation, and another in an +affectionate, taking style: and the same book that +doth one, cannot well do the other, because the same +style will not do it.</p> + +<p><i>Object.</i> But the ancient fathers used not so many +books as we do, no, not one for our hundreds: and +yet we honour them above the Neoterics: they +lived before these libraries had a being. Yea, they +exhort divines to be learned in the holy Scriptures, +and the fourth council of Carthage forbad the reading +of the heathens' books: and many heretics are +accused by the fathers and historians, as being studied +in logic, and curious in common sciences; and +Paul saith, that the Scriptures are able to make us +wise unto salvation.</p> + +<p><i>Answ.</i> 1. And yet the New Testament was written +(or most of it) after the Scriptures which Paul is +commonly supposed to mean, and some of it, after +he said so, which showeth that he meant not to exclude +more writing.</p> + +<p>2. The Scriptures are sufficient for their proper +use, which is to be a law of faith and life, if they +be understood. But, 1. They are not sufficient for +that which they were never intended for: 2. And +we may by other books be greatly helped in understanding +them.</p> + +<p>3. If other books were not needful, teachers were +not needful; for writing is but the most advantageous +way of teaching by fixed characters, which fly +not from our memory as transient words do. And +who is it that understandeth the Scriptures that +never had a teacher? And why said the eunuch, +"How should I (understand what I read) unless +some man guide me?" Acts viii. 31. And why did +Christ set teachers in his church to the end, till it +be perfected? Eph. iv. 11-13, if they must not +teach the church unto the end. Therefore they +may write unto the end.</p> + +<p>4. Reverence to antiquity must not make us blind +or unthankful. Abundance of the fathers were unlearned +men, and of far less knowledge than ordinary +divines have now; and the chief of them were +far short in knowledge of the chiefest that God of +late hath given us. And how should it be otherwise, +<span class="pagenum"><a name="Page_732" id="Page_732">{732}</a></span> +when their helps were so much less than +ours?</p> + +<p>5. Knowledge hath abundantly increased since +printing was invented; therefore books have been a +means to it.</p> + +<p>6. The fathers then wrote voluminously; therefore +they were not against more writing.</p> + +<p>7. Most of the bishops and councils that cried +down common learning, had little of it themselves, +and therefore knew not how to judge of it; no more +than good men now that want it.</p> + +<p>8. They lived among heathens that gloried so in +their own learning, as to oppose it to the word of +God (as may be seen in Julian, and Porphyry, and +Celsus): therefore christians opposed it, and contemned +it; and were afraid while it was set in competition +with the Scriptures, lest it should draw men +to infidelity, if overvalued.</p> + +<p>9. And finally, the truth is, that the sacred Scriptures +are now too much undervalued, and philosophy +much overvalued by many both as to evidence and +usefulness: and a few plain, certain truths which all +our catechisms contain, well pressed and practised, +would make a better church and christians, than is +now to be found among us all. And I am one that +after all that I have written, do heartily wish that +this were the ordinary state of our churches. But +yet by accident much more is needful, as is proved: +1. For the fuller understanding of these principles. +2. For the defending of them (especially by those +that are called to that work). 3. To keep a minister +from that contempt which may else frustrate his labours. +4. And to be ornamental and subservient to +the substantial truths.</p> + +<p>And now I will answer the question more particularly +in this order.</p> + +<p>I. I will name you the poorest or smallest library +that is tolerable.</p> + +<p>II. The poorer (though not the poorest); where +a competent addition is made.</p> + +<p>III. The poor man's library, which yet addeth +somewhat to the former, but cometh short of a rich +and sumptuous library.</p> + +<p class="thtbrk">I. The poorest library is, 1. The Sacred Bible. +2. A Concordance (Downame's the least, or Newman's +the best). 3. A sound Commentary or Annotations, +either Diodates, the English Annotations, or +the Dutch. 4. Some English catechisms, (the Assemblies' +two, Mr. Gouge's, Mr. Crook's Guide,) +Amesius's Medulla Theologiæ, et Casus Conscientiæ, +(which are both in Latin and English,) and his Bellarminus +Enervatus. 5. Some of the soundest English +books which open the doctrine of grace, justification, +and free-will and duty; as Mr. Truman's +Great Propitiation, Mr. Bradshaw of Justification, +Mr. Gibbon's Sermon of Justification, in the morning +exercises at St. Giles in the Fields, Mr. Hotchkis of +Forgiveness of Sin. 6. As many affectionate practical +English writers as you can get; especially Mr. +Richard Allen's Works, Mr. Gurnall's, Dr. Preston, +Dr. Sibbs, Mr. Robert Bolton, Mr. Whateley, Mr. +Reyner, Mr. Scudder, Mr. T. Ford, Mr. Howe of +Blessedness, Mr. Swinnock, Mr. Gouge's, The Practice +of Piety, The Whole Duty of Man, Dr. Hammond's +Practical Catechism, Dr. Pearson on the +Creed, Dr. Downame on the Lord's Prayer, Mr. Dod +on the Commandments, Bishop Andrews on the +Commandments, Mr. Joseph Brinsley's True Watch, +Mr. Greenham's Works, Mr. Hildersham's Works, +Mr. Anthony Burgess's Works, Mr. Perkin's Works, +Dr. Harris's Works, Mr. Burrough's, Mr. Thomas +Hooker, Mr. Pinke's Sermons, J. Downame's Christian +Warfare, Richard Rogers, John Rogers of Faith +and Love, Dr. Stoughton, Dr. Thomas Tailor, Mr. +Elton, Mr. Daniel Dike, Jeremy Dike, Mr. J. Ball of +Faith, of the Covenant, &c., Culverwell of Faith, +Mr. Ranew, Mr. Teate, Mr. Shaw, Mr. Rawlet, Mr. +Janeway, Mr. Vincent, Mr. Doelittle, Mr. Samuel +Ward's Sermons, Mr. W. Fenner, Mr. Rutherford's +Letters, Mr. Jos. Allein's Life and Letters, and +Treatise of Conversion, Mr. Samuel Clarke's Lives, +and his Martyrology, The Morning Exercises at St. +Giles Cripplegate, and at St. Giles in the Fields, +Mr. Benjamin Baxter's Sermons, Mr. George Hopkin's +Salvation from Sin, Dr. Edward Reynolds, Mr. +Meade's Works, Mr. Vine's Sermons, Henry Smith, +Samuel Smith, Thomas Smith, Mr. Strong, J. Simmonds; +as many of them as you can get. 7. +And for all other learning, Alstedius's Encyclopædia +alone: supposing that you are past the grammar +school, and have necessary Lexicons, specially Martinius +and Leigh's Critica Sacra: if you can have +more, get Bellarm. de Scriptor. Eccles., Cook's Censura +Patrum, Sculteti Medulla Patrum, Clem. Rom., +Justin, Tertullian, and Cyprian; Helvici Chronolog., +Hammond's and Beza's Annotations, with Junius +and Tremellius, Calvin on the New Testament, +Thaddæi Conciliationes, Alstedii Definit. et Distinct., +Castanei Distinct., Ursini Catechis., Wendelini Theolog., +Snecani Method. Descriptio, Davenant's Works, +and Camero's, Le Blanc's Theses, Grotius de Satisfact., +Caranza's Epitom. Concil., Usher's Annals, +and Answer to the Jesuit, and de Success. Eccles. +Stat., Drelincourt's and Poole's Manual, Corpus +Confessionum.</p> + +<p class="thtbrk">II. When you can get more, the next rank must +have all the former with these additions following.</p> + +<p>I. For lexicons: 1. For Latin, besides Goldman, +or Holyoke, or rather Hutton's Morellius, or Cowper, +get Martinii Onomasticon: 2. For Greek, Scapula, +Pasor, Leigh, Simpson and Henricpetri Lexicon. +3. For Hebrew, Buxtorf, Schindler, Leigh.</p> + +<p>II. For logic: 1. Fasciculus Logicus, or Smith, +Keckerman, Burgersdicius. 2. Of the moderate +Ramists, that take in both, Henry Gutherleth.</p> + +<p>III. For physics: 1. Magirus, Combachius, Burgersdicius, +Wendeline, and Sennertus. 2. Commenius. +3. Mr. Gott. 4. Lord Bacon and Mr. Boyle.</p> + +<p>IV. More particularly, De Anima: Tolet, Melancthon, +with Vives and Amerbachius, (they are printed +together in one book,) Sennerti Hypomnemata, Scaliger's +Exercitationes.</p> + +<p>V. De Corpore Humano: Galen, Fernelius, Bartholine, +Harvy de Generatione Animalium.</p> + +<p>VI. De Motu: Mousnerius, Dr Wallis.</p> + +<p>VII. Of astronomy: Gassendus, Riolanus.</p> + +<p>VIII. Of geography: Cluverius, or Abbot, Ortelius, +Mercator, Heylin, the globe or map Geog. +Nubiens.</p> + +<p>IX. Of mathematics in general: Euclid, Barrow, +Rami Schol. cum Prolegom., Snellii, Bettinus, Herigone.</p> + +<p>X. Arithmetic in particular: Record, Wingate, &c.</p> + +<p>XI. Geometry: Ramus cum comment. Snellii, +and Schoneri, Metii, Dr. Wallis, &c.</p> + +<p>XII. Music: Thos. Morley, Simpson.</p> + +<p>XIII. Of chronology and general history: Helvici +Chronol., Usher's Annals, Idea Histor. Univers., +Bucholtzer, Calvisius, Functius, Jacob. Capellus, +Raleigh.</p> + +<p>XIV. Particular history is endless: among so +many I scarce know what to say more, than read as +many as you can; especially,</p> + +<p>1. The Roman historians (which are joined together).</p> + +<p><span class="pagenum"><a name="Page_733" id="Page_733">{733}</a></span> +2. The Greek historians.</p> + +<p>3. Diog. Laertius and Eunapius de vitis Philosoph.</p> + +<p>4. Plutarch's Lives.</p> + +<p>5. Of England, Matth. Paris, Hoveden, Camden, +Speed, Rushworth's Collections.</p> + +<p>6. Of France, Thuanus, (who also taketh in most +of the European history of his time,) Commines, +Serres.</p> + +<p>7. Of Belgia, Grimston, and Grotius, and Strada.</p> + +<p>8. Of Germany, the collections of Pistorius, Ruberus, +and Freherus.</p> + +<p>9. Of Italy, Guicciardine.</p> + +<p>10. Knowles's Turkish History, and Leunclavius.</p> + +<p>11. Of Abassia, Godignus, and Damianus a Goes.</p> + +<p>12. Of Judea, George Sandys's Travels, and Brocardus.</p> + +<p>13. Of Armenia and Tartary, Haitho Armenius, +and the rest in the Novus Orbis, especially Paulus +Venetus there.</p> + +<p>14. Of Africa and India, Leo Afer, and Ludovicus +Romanus.</p> + +<p>15. Of China, Siam, Japan, &c. Varenius, Maffæi +Histor. Indica cum Epist. Jesuit., Alvarez and Martinius.</p> + +<p>16. Of Indostan, Terry.</p> + +<p>17. Of Muscovy, Sigismundus.</p> + +<p>18. Of Sweden, Olaus Magnus (but fabulous.)</p> + +<p>19. Of Scotland, J. Major, Hector Boethius, +Dempster.</p> + +<p>20. Of antiquities: Rosinus Rom. Antiquit., Godwin, +Selden de diis Syris, &c., Ferrarii Lexicon.</p> + +<p>XV. Of church history: Josephus, Eusebius, +Ruffinus Tripartite, above all Socrates and Sozomen, +Orosius, Sulpitius Severus, Theodoret, Victor Uticensis, +Beda, Jacobus a Vitriaco, Nicephorus Callist., +Platina and Massonius de vitis Pontif., Abbas Urspergensis, +Sleidan, Micrælius, Gentii Hist. Jud., +Molani Martyrolog., Clarke's Martyrolog., Hottinger, +Illyrici Catalogus Testium Veritatis, or Morney's +Mystery of Iniquity, Perin and Morland's History +of Piedmont and the Waldenses, Histor. Persecut. +Bohem., Sculteti Annales, et Curriculum Vitæ suæ, +Knox's and Spotswood's Hist. Scot., Regenvolscius +Hist. Eccl. Sclavon., Usher's Primordia Eccles. Brit., +Parker's Antiquitates Eccles. Brit., Melchior Adami +Vitæ Theolog. Medicorum, Juris-consult. et Philosoph. +German., Fuller's Church History, Clark's +Lives, many particular lives, as Jewell's by Dr. Humphry, +Mr. Joseph Allein's, &c., Bolton's, &c. Also +read the epistles of Melancthon, Calvin, Beza, Saravia.</p> + +<p>XVI. Of medicine, study no more than such as +Horstius de Sanitate Studiosorum Tuenda, or Follinus, +or Graterolus, or an Herbal, except you can go +quite through with it; lest by half skill you kill +yourself or others: but take, 1. Sufficient exercise <i>ad +sudorem (aliquando largiorem, in habitu seroso vel +pituitoso)</i>. 2. Temperance. 3. A pleased and contented +mind. 4. Warmth, and avoiding inward and +outward cold: 5. And experience for your best +physic; and meddle with no more without necessity, +and the advice of a very able, experienced man,</p> + +<p>XVII. Of politics, and civil law, and ethics, read +Besoldus, Willius, Danæus, Fragoso de Reg. Rep., +Mr. Lawson's Theological Works, Angelius, Dr. +Zouch, Grotius de Jure Belli, Mynsynger's Institut. +Wesembecius, Calvin's Lexicon, Eustachius's Ethics +and Pemble's.</p> + +<p>XVIII. For methods of divinity, read Paræus's +edition of Ursine, Trelcatius, Amesii Medulla, Musculi +Loci Communes, Dr. Tully, Georg. Sohnius, Tzegedine's +Tables, Calvin's Institutions, or Colonius's +abbreviation of him, Lawson's Theopolitica, Wollebius, +Cluto's Idea Theolog.</p> + +<p>XIX. Theological disputations and treatises which +I take to be extraordinary clear and sound, escaping +the extremes which many err in, and opening the +reconciling truth: Strangius, Le Blanc's Theses, +Mr. Truman's three books, Grotius de Satisfactione, +Bradshaw of Justification, Gibbon's Sermon of Justification, +Hotchkis of Forgiveness of Sin, all Davenant's +Works, Camera's Works, Testardus de Natura et +Gratia, all Josue Placæus's Works, Theses Salmurienses, +Amyraldus, Johan. Bergius, Conrad. Bergius, +Ludovic. Crocii Syntag. Theolog. Synod. Dort, especially +the British and Breme Divines in suffrag., +Jansenii Augustinus, all Augustine, Prosper and Fulgentius, +Musculi Loci Communes, Dalleus de Redemp., +Wotton de Reconcil., Gataker, Woodbridge of Justification, +Stillingfleet, Usher's Answer to the Jesuit's +Challenge, and his Notes de Redempt. Univers., W. +Fenner, Rob. Baronius de Peccato Mort. et Ven., +Bishop Preston, Whateley, Vossii Theses, Bullinger's +Decades, Rob. Abbot.</p> + +<p>XX. Commentators, (besides the forenamed Annotations,) +Beza, and Piscator, Junii et Tremellii Annot., Dr. +Hammond, Grotius in Evang., Calvin, especially +in Nov. Test., or Marlorate's Collection on +Gen. Psal. Isa. and N. Test., which containeth Calvin, +with others, Mr. Pool's Critics, Ainsworth, Mollerus, +Willet, Paræus, Musculus, Lyra, Estius, Jansenius, +Chemnitius Harm., Mr. Cradock's Harm., +Maldonate, Lorinus, Dixon, Hutchinson, Drusius, +Picherelli Opuscula.</p> + +<p>XXI. Such as open some hard texts only, and +reconcile seeming contradictions, Thaddæus, Spanhemii +Dubia Evangelica, Magrii Conciliat., Sharpii +Symphonia, Bertram, Brugensis, Alba, Walther, Lydius, +Gatakeri Cinnus et alia, Richardson, Camero's +Myrothec., with Lud. Capellus, Croyus, Broughton, +Heinsius, Nic. Fuller's Miscellan., Gregory, Doughty's +Analecta, Dieterici Antiq. Biblicæ, Caninii Disq., +Suicerus, Boies, Mede's Works, Weemse, Bootii, +Sculteti Exercitationes.</p> + +<p>XXII. Helps to understand the Scriptures: +Broughton's Consent of Scripture, Usher of the +Septuagint, &c., Illirici Clavis Scripturæ, the foresaid +Treatises of Customs, all Bochartus, (Geograph. +et de Animalibus,) Brierwood's Inquiries, Buxtorf +de Synag. Jud., Cunæus, Sigonius and Steph. Menochius +de Repub. Hebr., Sixt. Amama, Euseb. Nirembergius +de Antiq. Scripturæ, the Polyglot Bibles +various versions, Ravanellus.</p> + +<p>XXIII. For defence of the christian faith against +atheists and infidels: Hier. Savonarola, Vander +Meulin, Stillingfleet's Orig. Sacræ., Grotius de Verit. +Relig. Christ., Morney, Camero de Verbo Dei, +Micrelii Ethnophron. Lod. Vives, Ficinus cum notis +Lud. Crocii, Dr. Jackson's Truth of Scripture, Campanella's +Atheismus Triumphatus, Lessius, Waddesworth +of the Immortality of the Soul, Sir Charles +Wolseley against Atheism, Aut Deus aut Nihil, besides +abundance of the fathers, John Goodwin of +Scriptures.</p> + +<p>XXIV. Cases of conscience, besides Amesius, +Perkins, Dixon, Greg. Sayrus's Clavis Regia, Azorius, +Dr. Jer. Taylor's Ductor Dubitantium.</p> + +<p>XXV. Councils: Lydius Caranza, Crab, Binnius, +Spelman, Justellus, Synod. Dordr.</p> + +<p>XXVI. Canonists and helps to understand councils: +The Decretals, or Corpus Juris Canon., Zabarell, +Panormitane, Navarrus, Albaspinæus, Justellus, +Blondel de Decret., Balsamon, Zonaras and Photius, +Miræi Notitia Episcopatuum, (but not trusty,) Chenu +de Episcopatibus Gallicis, Filesacus. Histor. Concil. +Trident.</p> + +<p>XXVII. Fathers: Clem. Rom., Usher's and Iz. +Vossii Ignatius, Justin Martyr, Irenæus, Clem. +Alexand., Tertullian, Cyprian, Origen, Athenagoras, +<span class="pagenum"><a name="Page_734" id="Page_734">{734}</a></span> +Tatianus, Arnobius cum Minutio Fœlice, Lactantius, +Athanasius. These are not very voluminous: Optatus, +Eusebii Præparatio et Demonstratio Evangelica, +as much of Hierom, Augustine, and Chrysostom as +you can; Hilarius Pictaviensis, Prosper, Fulgentius, +Vincent. Lirinensis, and (before them) Basil, Greg. +Nazianzen, and Greg. Nyssen., Epiphanius, Ambrose, +Paulinus Nolanus, Cassianus, Salvianus, Gennadius +Massil., Gildas, Claudius Turonensis, Rabanus +Maurus, Bernard.</p> + +<p>XXVIII. Helps to know and understand the +fathers: Sculteti Medulla Patrum, Cocu's Censura +Patrum, Rivet's Critica Sacra, Dr. James, all +Bishop Usher's Works; (but above all, a manuscript +of his now in the hands of the archbishop of Canterbury;) +Sixti Senensis Bibliotheca, Possevinus, many +of Erasmus's Prefaces and Notes, Dallæus de usu +Patrum, et de Pseudepigraphis Apostol. et de Cultu +Latinorum, et in Dionys. et in Ignatium, et pleraque +illius, et D. Blondelli Opera, Bellarminus de Scriptoribus +Ecclesiast., Casaubonis Exercit., Vedelius de +Sapient. Veterum, Polydore Virgil de Invent. Rer. +Albaspine, Vossii Histor. Pelag. et de Symbolis, +Pauli Erinarchi Trias Patrum, Photii Biblioth., +Rouse's Mella Patrum, De la Cerda, and many +others' Notes.</p> + +<p>XXIX. Later writers and schoolmen: Damasus, +Anselmus Cantuar., Gulielmus Parisiensis, Guil. de +Sancto Amore, Gerhardus Zutphaniensis, (in Bibl. +Patr.,) Thaulerus, Thomas a Kempis, Lombard, Aquinas, +Durandus, Scotus, Ockham, Greg. Ariminensis, +Rada, Alvarez, Ruiz, Suarez, Lud. a Dola, Ripalda, +Buridane's Ethics, Meurisse Metaphys., Ferrii Scholast. +Orthod. et Defens. Posewitz Theolog. Scholast. +Dr. Twisse, Strangius, Rob. Baronii Metaphys., Schiebleri +Metaphys., Calovii Metaphys. Divin., Dr. Barlow's +Metaphys. Exercitat. Dr. More's Metaphysics.</p> + +<p>XXX. Controversies (besides the forementioned +against heathens and infidels).</p> + +<p>1. Protestants and papists: Bellarmine, Stapleton, +Costerus, Becanus, Holden, Brierley's Protest. Plea, +Richworth's and White's Dialogues.</p> + +<p>Against them: Amesii Bellarm. Enervatus, Dr. +Challoner's Credo Eccles. Cathol., Chamier, Sadeel, +Chillingworth, Usher's Answer to the Jesuit's Challenge, +and de Success. Eccles., Illyrici Catalog. Testium +Veritatis, Du Plessis (Morney) de Eccles. and +Mystery of Iniquity, Dr. Field of the Church, Whitaker, +Dr. John White's Way to the True Church, +and the Defence, Blondel de Ecclesia (Gallicé); all +Dallæus's Works; Albertinus de Transubst. cum +Clodii Defens. Davenant de Justitia et Determinationes, +Rivet's Cathol. Orthod., Pet. Molinæi de +Novitate Papismi, (Englished,) Pet. Molinæus Junior's +Answer to Phalanax Anglicus, Chemnitii +Exam. Concil. Trident., Rainold's Conference with +Hart, and de lib. Apocry. Pet. Cousins, Bishop of +Durham, of the Canon of Scripture, Drelincourt's +Manual, Poole's Nullity and Dial., Bishop Downame +de Antichristo, Stillingfleet, Tillotson, Voetius de +Desper. Causa Papatus. Especially for the right of +kings against them; Will. Barclay, Grotius de Imperio +Summar. Potest., Bishop Bilson of Obedience, +Bishop Carlton de Jurisdictione, Bishop Robert Abbots, +Goldastus de Monarchia, (a multitude of old +writers collected,) and Constitut. Imperial., M. Ant. +de Dominus Spalatensis de Republ. Eccl.; all Ludovicus +Molinæus's Works.</p> + +<p>2. About predestination, grace, free-will, the Jesuits, +Lutherans, and Arminians against the Dominicans, +Jansenists, and Calvinists. On one side, +Molinæus, Fonseca, Pennottus propugnac. Libert. +Petr. a Sancto Joseph, Arminius, Episcopius, Covinus, +Grevinchovius, Tilenus, Tilenus junior.</p> + +<p>On the other side; Alvarez, Jumel, Jansenius, +Twisse, Synod. Dord., Molinæi Anatom. Armini., +Amesius, Zanchius, &c. But the conciliators are +soundest.</p> + +<p>3. Of Socinianism and Arianism. For them: historians, +Philostorgius and Sandius: disputers, Volkelius, +Socinus, Lushington on the Hebr.</p> + +<p>Against them: Jos. Placæus, Stegman, Botsaccus, +Grotius de Satisfact., Zarnovecius, and Joh. Junius +de Satisfact., Lawson on the Hebrews, Beckman's +Exercitations, Truman's Great Propitiation, Stillingfleet +of Satisfaction, Q. V. Crellius Refutatus, Essenius, +Hoornbeck.</p> + +<p>4. Of justification, enow are named before, XVIII. +specially Le Blanc, also Pemble, Bishop Downame, +Warren.</p> + +<p>5. The antinomian and libertine controversies: +<i>pro</i>, Dr. Crisp, Maccovius in quibusdam, Saltmarsh, +Crandon, Paul Hobson, Den, Town, Eaton.</p> + +<p><i>Contr.</i> Gataker, Ball of the Covenant, Anth. Burgess; +all the writers of justification before praised, +XVIII.; Weld's History of Antinomians.</p> + +<p>6. About infant baptism: <i>cont.</i> Tombes, Blackwood, +Fisher.</p> + +<p><i>Pro</i>, Church, Marshall, Whiston, Blake.</p> + +<p>7. Of the Lord's day, or christian sabbath: <i>cont.</i> +Ironside, Heylin, Pocklington, Franc. White, Brierwood, +Broad.</p> + +<p><i>Pro</i>, Dr. Young, Eaton, Cawdrey, and Palmar, +Dr. Twisse, Hughes, Sprint, Dr. Owen, Mr. George +Abbot, Shephard.</p> + +<p>8. Of diocesan prelacy: <i>cont.</i> Cartwright, Calderwood's +Altare Damascenum, Rob. Parker de Polit. +Eccles., Beza, Gerson Bucer's Dissert. de Gubern. +Eccles., Baines Diocesan's Trial, Blondel de Episc. +et Presbyt., Salmasius, Smectymnuus.</p> + +<p><i>Pro</i>, Petavius, Saravia, George Downame, Bilson, +Hooker, Whitgift, Dr. Hammond.</p> + +<p>9. Of the rest of English conformity, liturgy, and +ceremonies: <i>pro</i>, Dr. John Burgess, Whitgift, +Hooker, Sprint's Necessity of Conformity in Case +of Deprivation, Paybody of Kneeling, Fulwood, +Stileman, Durel, The Friendly Debate, The Ecclesiastical +Polity.</p> + +<p><i>Contr.</i> Cartwright, Parker of the Cross, Bradshaw's +Twelve Arguments, &c., Amesius against +Morton, and his Fresh Suit against Burgess, Nicols, +the Savoy Prop.</p> + +<p>Against the new additions, little is said yet, through +the restraint of the law, except by Mr. Daniel Cawdrey, +and a Latin Apology, and Mr. Crofton, and +Dr. Collins of the Covenant, and some things thrust +out secretly, which contain but little of the true state +of the case.</p> + +<p>10. Of Erastianism: <i>pro</i>, Erastus, Coleman, Hussey, +Lud. Molinæus, (in appearance,) Selden de +Synedriis.</p> + +<p><i>Cont.</i> Beza, Gillespie's Aaron's Rod, and Nihil +Respondes, Hammond of the Keys.</p> + +<p>11. Of separation: <i>pro</i>, Johnson, Canne, Ainsworth; +and for semi-separation, (from liturgy and +sacraments, but not from sermons,) Robinson.</p> + +<p><i>Cont.</i> John Paget, Bradshaw, Gifford, Hildersham, +Ball, Gataker, Bernard, Rob. Abbot, (not the bishop,) +William Allen's Retract. of Separation.</p> + +<p>12. Of independency: <i>pro</i>, Norton, (moderate,) +Hooker, Allen and Shephard, Burton, Apologet. +Narrative, Reasons of the Dissenters in the Assembly, +Dr. Owen's Catechism, and of Schism.</p> + +<p><i>Cont.</i> J. Ball, Rutherford, the Assembly's Reply, +the London Ministers' Jus Divinum Presbyterii, +Cawdrey against Dr. Owen, &c. Ben. Camfield +against Dr. Owen's Catechism.</p> + +<p>XXXI. Conciliators. 1. Between discordant +<span class="pagenum"><a name="Page_735" id="Page_735">{735}</a></span> +christians in general: Jacobi Acontii Stratagemata +Satanæ, Usher in Eph. iv. 3, old Vincentius Lirinensis, +Ruperti Meldenii Parænensis; a Socinian +Veritas Pacifica (and many such of theirs proposing +ill terms.)</p> + +<p>2. Between protestants and papists: Thuanus, +Picherellus, Erasmus, Wicelius, Cassander, Baldwin, +Grotius, Davenport, alias Franc. a Sancta Clara, +M. A. de Dom. Spalatensis de Rep. Eccles., Guil. +Forbes Episcop. Edinburgens., Dr. Hammond, +specially on Thess. and Rev.; but Le Blanc judiciously +only by right stating and narrowing controversies. +See Pet. Heylin of the Life of Archbishop +Laud, Bishop Bramhall.</p> + +<p>3. Between all protestants, especially Lutherans, +Arminians, and the reformed churches: Duræus, +Calixtus, Hall's Peacemaker, and Pax Terris, +Bishop Morton, Davenant, and Hall together, their +Pacific.; Amyraldus, Junius de Prædeterminatione +and Irenic., Hottonus de Tolerantia, Paræi Irenic., +Scultetus in Tit., all the judicious Treatises commended +XVIII. And of papists about the like controversies; +Sarnanus, Suarez, Arriba, Jansenius, +Gibieuf. Guil. Camerarius, Scotus a Dola.</p> + +<p>4. Of church government: Usher's Reduction, +John Forbez Irenic., Stillingfleet's Irenic., Hall's +Peacemaker and Modest Offer, Burroughs's Cure of +Heart Divisions, Matt. Newcomen's Reconcil. of +Presb. and Indep., The New England Synod's Prop, +and the Defence, Lloyd.</p> + +<p class="thtbrk">III. I have gone so far in this second rank, that +I must add but a few more for the third, lest I go +above a poor man's library.</p> + +<p>I. Add when you come to your lexicons, Morellius +or Cowper, Beckman de Orig. Verb., Phavorinus and +Hesychius, and Dr. Castle's Oriental Lexicon.</p> + +<p>II. To logicians, Downame, Dietericus, Lublin, +Smigletius, with Aristotle, Claubergius.</p> + +<p>III. To physics, Philoponus, Telesius, Le Grand, +Cartesius, Regius, Hereboord, Sckeggius, Gassendus, +Patricius, K. Digby, White.</p> + +<p>IV. De corpore humano: Crook's Anatomy, or +Vesalius, Lower de Motu Cordis, Harvey and Wallæus +de Circulat. Sang., Willis's Works, Needham +de Form. Fœtus, Steno de Musculis, Sylvius, Horne, +Bates and Glisson, Anatom. Hepat. and de Rachitide, +Wharton de Glandulis.</p> + +<p>V. De anima: Claud. Mammertus, Nemesius, (in +Bibl. Pat.,) Plato, Plotinus, Fromondus, Cicero +Tusc. Qu., H. More.</p> + +<p>VI. Of metaphysics: Scheilbler, Suarez, Timpler, +Burgersdicius, Senguerdius, Jacchæus, Gorlæus, +Ritschel, Camponella, Meurisse.</p> + +<p>VII. Of chronology: Petavius, Usher's Chronol. +and de Anno Maced., Isaacson's Chronol., Simpson's +Chron., Beroaldus, Carion, Scaliger de Emend. +Tempor. on Euseb. &c., Dr. Drake; see Bellarmin. +Index in Script. Eccles.</p> + +<p>VIII. History. The Roman and Greek are known. +Of the church; Evagrius, Gregor. Turonicus, Paulus +Diaconus, Luitprandus, Frodoardus, Cedrenus, +Curopalates, Ingulphus, Otho Frisengens., Crantzius, +Trithemius, Camerarius, Spondani Epit. Baronii, +Luc. Osiander's Epit. Magdeburg, Fox's Martyrology, +Ebinger's History of England, Ingulphus, Will. +Malmsbury, Matt. Westminster, Balæus, Hollingshed, +Lord Herbert's Life of Hen. VII., The Lives of +Edw. VI., Q. Eliz. by Camden, K. James by Wilson, +K. Charles, Cromwell's Life, Pryn's History of +Bishops' Treasons, and of Canterbury's (Laud's) +Doom, Heylin's Life of Laud, The Troubles at +Frankfort, The Cabala Letters. Of Ireland; Sir +John Temple, Dr. Jones of the Rebellion, the Earl +of Orrery's Answ. to a Petition. Of Scotland and +other churches; Petræus's History. Also, Mart. +Crusii Turcogræcia; Kircher of the Coptics, Hornius, +Archotologia Gothofredi edit. 1649, Rovillii +promptuarium Iconum, Verheiden's Icones Theolog. +Reformat. fol., Vossius de Historicis, Bezæ Icones, +Hospinian's Histor. Sacrament. et de Orig. Templorum, +Vossii Hist. Pelag., Gutherleth's Hist., Paræus, +Lætus, Pezelius: but there is no end.</p> + +<p>IX. Medicine. Herbals; Matthiolus, Johnson, +Gerrard, Parkinson, Langham, Monardus. Dispensatories; +London Physicians', Schroderus. Anatomists +beforenamed, and Knoblochius. Practitioners; +Hippocrates, Galen, Celsus, Fernelius, +Montani Consilia, Crato in Scholtzii, ep. et Consil., +Platerus, Forestus, Skenkii Observ., Hollerius, Sennertus, +Rondeletius, Horstius, Frambassarius, +Scoltzii Aphoris., Solenander, Epiphan. Ferdinandus, +Dodonæi Praxis, Morellius, Schonbornii Manual, +Dorncrellius, Conringius de Ferment., Fienus, +Gordonius; especially Riverius, Prevotius, et si +vacat, Zacutus Lusitan., Hartman, Quercetane, +Crollius, Valentine, Helmont. For surgery; Fabricius +Hildanus, Trigaltius, Forestus, Paræus.</p> + +<p>But the chief treatises of medicine are those that +treat of particular diseases or kinds; as Carolus Piso +de Morbis Serosis, Eugalenus, Martinius, Sennertus, +&c. de Scorbuto, Dr. Sidenham de Febribus, Dr. +Glisson de Rachitide, Willis de Fermentatione et de +Febribus, Cattierus de Rheumatismo, Marcuccius, +&c. de Melancholia, Schmuzen, &c. de Calculo, +Capellutus de Bubon., Guarencier's de Tabe Anglica. +It is too long to name all.</p> + +<p>So Rudius de Pulsibus, Forestus de Insert. Urin. +judic. Sanctorius et Opicius de Med. Statica, Deodatus +de Diætetic., Bacon de Vita Longa, Venner, +Brunfelsis.</p> + +<p>X. To politics add, Tholosanus, Althusius, Arnisæus, +Bodin de Rep. White.</p> + +<p>To ethics, Buridane, More, Wendeline, Danæus, +Gataker's Antonine, Seneca, Plutarch's Morals.</p> + +<p>XI. Systems of theology: Synopsis Leidensium, +Lud. Crosius, Polanus, Bucanus, Dudley Fenner, +Wendeline, Pet. Martyr's Loci Com., Theses Sedanenses, +Ant. Fayus, Melancthon, Gomarus, Pezelius, +Catechismus Romanus, Corpus Confessionum, Altingius, +Spanhemii Disput. Snecanus.</p> + +<p>XII. Choice treatises: Parker de Descensu ad +Inferos, Garbut of the Resurrection of Christ, Bullinger +de Orig. Errorum, Martinius de Symbol. et +alia., Olevian de Fœdere, Sanderson de Juram., +Pemble's Works, all Mede's Works, Rivet's Select +Disputations, Zanchii Opera, Dr. Field, all Dallæus, +and Blondel, Turretine de Satisfactione.</p> + +<p>XIII. Commentators: Davenant in Colos., Martyr +in Rom. and Cor., Pelargus in Matt., Fayus, +Scultetus, Crocius in Eph., Luther in Galat., Sclater +in Thess., Cartwright and Fulke on the Rhemists' +Notes, Arth. Jackson's Annot., Erasmus's Paraphrase, +Illyricus, Lightfoot, Tessanus, Melancthon, +Rollocke, Manton on James and Jude, Amesius on +Pet., Lud. de Dieu on the Revel., Mede, Stephens, +Napier, K. James, Brightman; all these on the New +Testament or part. And papists; Tolet, (on Rom. +&c.,) Ferus, Brugensis, Montanus, Pererius, Corn. +Mussus, Espencæus. On the Old Testament; Cajetan, +Bonfrerius, Pererius, Paul. Fagius, Mercennus, +Rivet, Masius Serrarius, Sanctius, Mercer, Amesius, +in Psal., Amyraldus in Psal., Ford in Psal., Pemble, +Broughton, and Parker on Dan., Attersol on Numb. +&c., King on Jonah. If you would have more, see +Bishop Wilkins's Eccles., and Voetii Bibliot.</p> + +<p>XIV. Subordinate helps for understanding and +<span class="pagenum"><a name="Page_736" id="Page_736">{736}</a></span> +preaching. Concordances: Heb. Buxtorf, Græc. +Stephani, Tossani Index: Clark's Holy Oil, Wilkins's +Ecclesiastes and Gift of Prayer, Chappel and Zepper's +Method of Preaching, Oliv. Bowles, Alstedii +Definit. et Distinct., Castanei Dist. cum Reeb., Drusii +Prov. and Adag. Heb., Delrius and Schottus, Glassii +Philol. Zehner, Capelli Critica Sacra, Gruteri vel +Langii Polyanth., Schotanus in Creat., Mountague's +Apparat. et de Orig. Eccl., Franzius de Sacrif., Wittichius +de Stylo.</p> + +<p>XV. Of christian religion; its defence, latitude, +and the infidels and heathens compared: Raymundus +de Sabundis Theolog. Natur., Pacardus, Aquinas +cont. Gent. Pansa, Varenius de Relig. Indor., Brierwood's +Inquiries, Thom. a Sancto Jesu, and Acosta +de Convers., Breganius de Theol. Gentil., Vossius de +Idolol., Vossius de Theol. Natura, Collius de Animabus +Paganorum, Eugubinus, Fotherby, Mersennus +in Genesin.</p> + +<p>XVI. Cases of conscience more: Filliucius, Tolet +de Sacerdot., Reginald, Cajetan, Navarrus. See +Montaltus against the Jesuits' casuists, and the +Jesuits' morals, Downame's and Whateley's Tables +on the Commandments, Sanderson de Juramento, +and Fragoso aforenamed.</p> + +<p>XVII. Of councils more, and canonists, and liturgies: +Jus Orientale Græcorum per Leunclavium, +Bochelli Decreta Gallic. Sirmondi Concil. Gall. +Longus.</p> + +<p>Actus Conventus Thorunensis, Formula Concordiæ +Germ. The Westminster Assembly's Acts, English +Canons, Fasti Siculi, Morini exercit. Eccles.</p> + +<p>Zepper. Polit. Eccles., Hammond, Lestrange of +Liturgies, Antiquitates Liturgicæ, Cassander's Works, +Claud. Sainctes, Gavantes de Ritibus, Vicecomes.</p> + +<p>XVIII. More of the fathers I need not name; if +you can get and read them, you may find their names, +e. g. in Bellarmin. de Script. Eccles. Get the +Bibliothec. Patrum of de la Bigne, and Macarius +Hom., Ephrem Syrus, (plain honest things,) Theodoret, +Cyril Hieros., Cyril Alexand., Isidore Pelusiota, +Theophylact and Oecumenius, Sedulius and +Primasius, Remigius, Beda, &c. But many of them +are very weak and dry. The chief use of the fathers +is to know historically what doctrine was then +taught.</p> + +<p>XIX. Schoolmen more; Bonaventure, Alensis, +Cajetan, Bannez, Biel, Cameracensis, Franc. Mayro, +Capreolus, R. Armachanus, Bradwardine, Faber +Faventinus, Hervæus, John and Fr. Pici Mirandula, +Fr. Victoria, Suarez, Vasquez, Albertinus in Thom. +Aquila Scottellus: Ripalda nameth more if you +would have more.</p> + +<p>XX. Antipapists; Pappus of their contradictions, +Gentiletus, Morton's Apology and Grand Imposture, +Buckeridge Roffensis for Kings, Crakenthorpe, +Paræus cont. Bellarm., Junius on Bellarm., Birkbeck's +Protestant's Evidence, Hunnii Eccles. Rom. non est +Christ., Hottoman, Brutum fulmen, &c., Eusebius +Captivus, Joh. Crocius de Schismate, Jewel, all +Whitaker, Andrews Tortura Torti, Wotton, Dr. Jer. +Taylor's Dissuasive. But they are almost numberless.<span +class="fnanchor"><a name="Ref_471" id="Ref_471" href="#Foot_471">[471]</a></span></p> + +<p><i>Note</i> 1. That these may seem too many, though +they are few to a full and rich library.</p> + +<p>2. That it is not my advice that you read over all +these, or half; for that would but make them a snare +for sinning, and waste of time: but a minister of the +gospel should have more books by him than he can +read over, for particular uses, and to see the author's +judgment occasionally, and to try other men's citations.</p> + +<p>3. That a minister must neither study the matter +without the help of other men's studies by reading +much; nor yet read much without studying the +thing itself.</p> + +<p>4. That though a man must not speak or write +before he knoweth what and how, yet thus exercising +the knowledge that we have doth greatly increase +it. And no minister must be studying, when he +should be preaching, praying, catechising, or visiting, +or instructing his flock.</p> + +<p>5. It is but few men that are born with an acumen +fit for writings and controversies; those few must +read the more to be fit for it; the rest may take up +with such preparations as they have use for, and +exercise them, viz. in the pastoral oversight of the +flocks, and propagating plain and necessary truths. +And therefore though I am one that have been +thought to burden men's understandings with methods, +distinctions, directions, and controversies, it is but +few that I persuade to use them; and am as much +as any for most men's adhering to plain fundamentals, +and truths of daily use, and love and honour those that +go no further, and are faithful in this work; so be it +they have not the pride to think that they know more +than they do, and to wrangle against that which +they understand not, and set not the church on fire +as ancient ignorance did, by accusing those of heresy +that knew more than themselves, when they got but +the throne or the major vote.</p> + +<p>6. That though I chiefly commend systems of +theology, I know not one whose method satisfieth +me, as well agreeing with Scripture, and the matter +(else I had not troubled myself so much to seek a +right method, and propose what I found). And I +think no common method more genuine, than theirs +that expound the creed, Lord's prayer, and decalogue, +and the sacraments, as the sum of all.</p> + +<p>7. I mention none of my own writings, for it will +seem vanity; but, as many as they are, I wrote none +which I thought needless at the time of writing +them.</p> + +<p>8. Though none should have so great fitness for +the holy education of children and government of +families as ministers, yet so great is the work of +overseeing the flock, requiring more time and parts +than all that we have, and so great are the matters of +our studies and labours, requiring our total and most +serious thoughts, that I earnestly advise all that can +possibly, to live single and without a family, lest they +mar their work by a divided mind: For <i>nunquam +bene fit, quod fit præoccupato animo</i>, saith Hierom +truly.</p> + +<p>The whole man and whole time is all too little in +so great a work.</p> + +<div class="footnote"> + +<p class="nodent"><a name="Foot_471" id="Foot_471" href="#Ref_471">[471]</a> +He that would have more books may see Voetius Bibliothec. +and many other catalogues.</p> + +</div> + +<div class="tnote"> + +<p>Transcriber's Note:</p> + +<p>The text of Part III of A Christian Directory (or, a sum of Practical +Theology and Cases of Conscience) has been transcribed from pages 547 +to 736 of Volume I of Baxter's Practical Works, as lithographed from +the 1846 edition. Part III addresses church duties. A table of +contents has been inserted to assist the reader.</p> + +<p>The anchors for footnotes 119, 366 and 391 are missing. The first of +these has been inserted after consulting another edition of the text. +The reference in footnote 417 to the Book of Acts appears to be incorrect.</p> + +<p>Inconsistencies in hyphenation, and apparent typographical errors, +have been corrected.</p> + +</div> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of A Christian Directory, by Baxter Richard + +*** END OF THIS PROJECT GUTENBERG EBOOK A CHRISTIAN DIRECTORY *** + +***** This file should be named 44655-h.htm or 44655-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/4/4/6/5/44655/ + +Produced by Colin Bell, Chris Pinfield, CCEL and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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