diff options
Diffstat (limited to 'old/44655.txt')
| -rw-r--r-- | old/44655.txt | 25102 |
1 files changed, 25102 insertions, 0 deletions
diff --git a/old/44655.txt b/old/44655.txt new file mode 100644 index 0000000..d87ac74 --- /dev/null +++ b/old/44655.txt @@ -0,0 +1,25102 @@ +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: ASCII + +*** 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 + + + + + +Transcriber's Note: + +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. + +Small capitals have been rendered in full capitals, and "oe" ligatures +in ordinary font. Italics are indicated by _underscores_ and +transliterated Greek by =equal signs=. Sidenotes refer to the +following paragraph. + +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. + +Inconsistencies in hyphenation, and apparent typographical errors, +have been corrected. + + +PART III. + +CHRISTIAN ECCLESIASTICS. + +OR, + +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. + + + + +Table of Contents + + + Page + + To the Reader. 547 + I. Of the worship of God in general. 547 + II. Directions about the manner of worship, to avoid all + corruptions, and false, unacceptable worshipping of God. 553 + III. Directions about the christian covenant with God, + and baptism. 559 + IV. Directions about the profession of our religion to others. 562 + V. Directions about vows and particular covenants with God. 564 + VI. Directions to the people concerning their internal and + private duty to their pastors, and the improvement of + their ministerial office and gifts. 580 + VII. Directions for the discovery of the truth among contenders, + and the escape of heresy and deceit. 590 + VIII. Directions for the union and communion of saints, and the + avoiding unpeaceableness and schism. 595 + IX. How to behave ourselves in the public assemblies, and the + worship there performed, and after them. 616 + X. Directions about our communion with holy souls departed, + and now with Christ. 618 + XI. Directions about our communion with the holy angels. 622 + + CASES OF CONSCIENCE, ABOUT MATTERS ECCLESIASTICAL. + To the Reader. 626 + Questions I to CLXXIV. 626 + + + + +READER, + +That 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. + + + + +CHAPTER I. + +OF THE WORSHIP OF GOD IN GENERAL. + + +That God is to be worshipped solemnly by man, is confessed by all that +acknowledge that there is a God.[1] 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. + +_Direct._ 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.[2] 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 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. + +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. + +_Direct._ 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. + +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.[3] 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? + +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. + +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. + +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. + +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. + +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. + +7. And as it is in all these respects necessary as a means, so God +hath made it necessary by his command.[4] 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. + +These reasons for the worship of God being undeniable, the objections +of the infidels and ungodly are unreasonable: as, _Object._ 1. That +our worship doth no good to God; for he hath no need of it. _Answ._ +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. + +_Object._ 2. Proud men are unlikest unto God; and it is the proud that +love to be honoured and praised. _Answ._ 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. + +_Direct._ 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. + +_Direct._ IV. Understand the office of Jesus Christ as our great High +Priest, by whose mediation alone we must have access to God.[5] +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.[6] + +_Direct._ 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. + +_Direct._ 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 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. + +_Direct._ 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. + +_Direct._ VIII. In the worship of God, remember your communion with +the holy angels, and with all the hosts of heaven.[7] 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.[8] 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. + +_Direct._ 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.[9] + +_Direct._ 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.[10] 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.[11] 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 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. + +[Sidenote: How to know that we have the right ends in worship.] + +_Quest._ 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? + +_Answ._ 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. + +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![12] 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.[13] No marvel if such hypocrites grudge at all +that is costly in God's service; even the necessary maintenance of the +ministers; for if 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, + +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.[14] 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,[15] 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. + +_Direct._ 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.[16] 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. + +_Direct._ 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. + +_Direct._ 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.[17] "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. + +_Direct._ 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. + +[1] Qui totos dies precabantur et immolabant, ut sui liberi sibi +superstites essent, superstitiosi sunt appellati, quod nomen patuit +postea latius. Qui autem omnia, quae 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. + +[2] 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. + +[3] Read Mr. Herbert's Poem called "Providence." + +[4] Psal. xlv. 11; lxvi. 4; lxxxvi. 9; xcv. 6; xcix. 5. + +[5] Heb. viii. 3. + +[6] Heb. vii. 27, 28; ix. 26, 28; x. 19-22, 13, 24; vi. 20; vii. 25, +26; Matt. xvii. 5; John xi. 42. + +[7] Luke xx. 36; see Eccl. v. 5; Psal. cxxxviii. 1; Isa. vi. 2. + +[8] 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. + +[9] 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. + +[10] 1 Thess. ii. 4; Col. i. 10; John viii. 29; 1 Cor. vii. 32; Heb. +xi. 6; 1 John iii. 22. + +[11] Psal. xlii.; lxxxiv. + +[12] 2 Tim. iii. 5; 1 Tim. iv. 7. + +[13] Isa. xxix. 13; Matt. xv. 8; xi. 23, 24; 2 Sam. xv. 25, 28, 29. + +[14] Luke x. 42. + +[15] 2 Chron. i. 10-12. + +[16] Eph. vi. 18; Luke xxi. 36; Rev. iii. 3; Col. iv. 2; Matt. xiii. +33-37. + +[17] Jude 19. + + + + +CHAPTER II. + +DIRECTIONS ABOUT THE MANNER OF WORSHIP, TO AVOID ALL CORRUPTIONS, AND +FALSE, UNACCEPTABLE WORSHIPPING OF GOD. + + +The 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. + +_Direct._ 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.[18] 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! + +_Direct._ 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? + +_Direct._ 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. + +[Sidenote: The disadvantages of ungodly men in judging of holy +worship.] + +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. + +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 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. + +_Direct._ 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. + +_Direct._ 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.[19] 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. + +_Direct._ 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.[20] +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.[21] 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.[22] 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. + +_Direct._ 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.[23] (2.) Affect most that manner of worship (_caeteris paribus_) +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, 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. + +_Direct._ 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. + +_Direct._ 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.[24] +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. + +_Direct._ 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.[25] 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. + +_Quest._ How then can a prayer be lawful that is read or heard from a +book? + +_Answ._ 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. + +[Sidenote: How far the Scripture is the law or rule of worship and +discipline, and how far not.] + +_Direct._ 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. + +1. No doubt but Christ is the only universal Head and Lawgiver to his +church.[26] 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 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. + +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. + +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, &c. (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.[27] (13.) And many things he hath +particularly forbidden in worship: as making to ourselves any graven +image, &c. and worshipping angels, &c.[28] + +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 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.[29] 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.[30] 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. + +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.[31] For Scripture +is a general law for all such circumstances, but not a particular law. + +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. + +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. + +[Sidenote: What commands of God are not universal nor perpetual.] + +_Direct._ 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 +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.[32] + +_Direct._ 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.[33] 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. + +_Object._ But you must forbear no part of your duty? _Answ._ 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. + +_Object._ 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. _Answ._ 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. + +_Direct._ 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. + +_Direct._ 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 usually the greatest which hath the +greatest tendency to the greatest good. + +_Direct._ 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. + +_Direct._ 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.[34] 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.[35] + +_Direct._ 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. + +_Direct._ 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;[36] 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. + +_Direct._ 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;[37] 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. + +[18] Read on this subject a small book which I have written, called +"Catholic Unity." + +[19] See Rom. xiv. xv; 1 Cor. viii. 13. + +[20] Lev. xix. 2; xx. 7; 1 Pet. i. 16. + +[21] 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. + +[22] Matt. xv. 2, 3, 6; Mark vii. 3-14; Col. ii. 8, 18, 22. + +[23] 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 +praeteritorum. So Gr. Nyssen saith in vita Gr. Neocoes. 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. + +[24] Rom. iii. 7. + +[25] Read Plutarch of Superstition. + +[26] 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. + +[27] 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. + +[28] Second commandment, Col. ii. 18, &c.; 1 John v. 21; Rev. ii. 14. + +[29] 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. + +[30] Tit. i. 5, 9; 1 Tim. iii. 5; 1 Pet. v. 1-4; Rev. i. 10; Acts xx. +7; 1 Cor. xvi. 2. + +[31] Of which I have spoken more fully in my Disput. 5. of Church +Government, p. 400, &c. + +[32] See the advertisement before my book against Infidelity. + +[33] See Mr. Truman's book of Natural and Moral Impotency. + +[34] 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. + +[35] See Bishop Jer. Taylor's late book against Popery. + +[36] Acts iv. 17, 18; v. 28. + +[37] Jam. iii. 15-17. + + + + +CHAPTER III. + +DIRECTIONS ABOUT THE CHRISTIAN COVENANT WITH GOD, AND BAPTISM. + + +Though 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. + +_Direct._ 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. + +[Sidenote: The covenant what.] + +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. + +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. + +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 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. + +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. + +III. The matter on man's part of the covenant is, 1. In respect of the +_terminus a quo_, 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 _terminus ad quem_, 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. + +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. + +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 _in foro ecclesiae_, 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. + +VI. The qualifications of absolute necessity to the validity of our +covenant with God _in foro interiori_, are these: 1. That we +understand what we do as to all the essentials of the covenant; for +_ignorantis non est consensus_. 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 _compos +mentis_, in his wits, and not in drunkenness, madness, or +incogitancy.[38] 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 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. + +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. + +_Direct._ 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 _in +genere_, and such a covenant _in specie_. + +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. + +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. + +[Sidenote: External baptism, what.] + +_Direct._ 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.[39] In my +"Universal Concord," p. 29, 30, I have thus described it: 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. + +[Sidenote: Complete baptism, what it is.] + +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. +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. + +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 _in foro ecclesiae_; 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 _in +foro coeli_. + +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.[40] All that the minister +warrantably baptizeth, are sacramentally regenerate, and are _in foro +ecclesiae_ 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 _in +foro coeli_. 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 _in foro ecclesiae_ 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. + +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. + +_Direct._ 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. + +_Direct._ 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." + +[Sidenote: Of renewing the covenant oft.] + +_Direct._ 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. + +_Direct._ 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. + +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. + +_Direct._ 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. + +[38] Quis vero non doleat baptismo plerosque adultos initio passim et +nostro tempore non raro ante perfundi quam christianam catechesin vel +mediocriter teneant, neque an flagitiosae et superstitiosae vitae +poenitentia tangantur, neque vero id ipsum quod accipiunt, an velint +accipere, satis constet. Acosta, l. vi. c. 2. p. 520. Nisi petant et +instent, christianae vitae 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. + +[39] See the "Reformed Liturgy," p. 68. + +[40] Read the Propositions of the Synod in New England, and the +Defence of them against Mr. Davenport, about the subject of Baptism. + + + + +CHAPTER IV. + +DIRECTIONS ABOUT THE PROFESSION OF OUR RELIGION TO OTHERS. + + +_Direct._ 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.[41] Observe +therefore these reasons following which require it. + +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 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." + +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. + +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." + +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. + +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."[42] + +_Direct._ II. Next, understand what it is in religion that you must +principally profess.[43] 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." + +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. + +_Direct._ 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. + +_Direct._ 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.[44] + +_Direct._ 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--." + +_Direct._ 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. + +_Direct._ VII. Live upon God alone, and trust his 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.[45] 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. + +_Direct._ 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.[46] + +_Direct._ 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. + +_Direct._ 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. + +[41] 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. + +[42] 2 Tim. ii. 12; Matt. x. 32, 33; Luke ix. 26. + +[43] 1 Cor. viii. 1; 2 Cor. x. 8; Rom. xv. 2; 1 Tim. i. 4; Tit. iii. +9. + +[44] Tit. ii. 14; 1 Tim. ii. 10. + +[45] 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. +Saepius prohibitum est ut sacerdotes vestri conventus minime +celebrarent, nec sua seditione animas subverterunt christianas. +Praecept. Hunner. in Victor. Utic. p. 414. + +[46] Matt. x. 18, 23, 32, 33, 38, 39; xii. 14, 15; xiv. 13; John x. +39; Heb. xi. 27; Acts ix. 25. + + + + +CHAPTER V. + +DIRECTIONS ABOUT VOWS AND PARTICULAR COVENANTS WITH GOD. + + +_Tit. 1. Directions for the Right Making such Vows and Covenants._ + +[Sidenote: What a vow is.] + +_Direct._ I. Understand the nature of a vow, and the use to which it +is appointed. + +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 _devovere_ may +be separated from _vovere_. 4. It must be therefore a promise, which +is, a voluntary obliging ones self to another _de futuro_ 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 _caetera sanus_) 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.[47] 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 _de nomine_, which we need not stop at. + +[Sidenote: The sorts of vows.] + +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. + +[Sidenote: The use of vows.] + +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. + +[Sidenote: The obligation of vows.] + +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.) _Non additur proprie in +istis nova obligatio, neque augetur in se prior: sed magis agnoscitur +et recipitur a nobis: passive in istis aeque fuimus antea obligati: sed +activa recognitione arctius nobis applicatur a nobismetipsis._ 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 +_obligatio imponentis_, a governing obligation, (which is the effect +of governing right or authority,) and _obligatio consentientis_, 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. + +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. + +_Direct._ 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;[48] 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. + +_Direct._ 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. + +_Direct._ 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 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. + +_Object._ 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. + +_Answ._ 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.[49] + +_Quest._ 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. + +_Quest._ 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? + +_Quest._ 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. + +_Quest._ IV. Doth not Christ determine the case to his disciples, Luke +xvii. 10? + +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. + +_Object._ II. It seems then you hold that there is nothing +indifferent, which is a paradox. + +[Sidenote: Whether any things be indifferent?] + +_Answ._ 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 _indifferentia moralia_: the +indifferency is a negation of any morality in them _in genere_, as +well as of both the species of morality.[50] 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 _actus moralis_: +there is no matter of morality in the choice. + +_Object._ III. But if there may be things natural that are +indifferent, why not things moral? + +_Answ._ 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. + +_Object._ 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. + +[Sidenote: Whether marrying be indifferent?] + +_Answ._ 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 _consideratis +considerandis_ 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. + +_Object._ 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. + +_Answ._ 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. + +_Direct._ 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 run his soul into such a snare. _Object._ But do we +not in baptism vow obedience to God? And doth not obedience contain +every particular duty? _Answ._ 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. + +_Direct._ 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.[51] + +_Direct._ 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, _praecepti et medii_, 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +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 your estate and you. Perhaps God +may impose a clear necessity on you, of using your estate some other +way. + +_Direct._ 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). + +_Direct._ 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. + +_Direct._ 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. + +_Quest._ 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. + +_Answ._ I. I shall tell you what others say first in the case of +doubting. Dr. Sanderson saith, Praelect. iii. sect. 10, p. 74, 75, +_Tertius casus est cum quis juramento pollicetur se facturum aliquid +in se fortassis licitum, quod tamen ipse putat esse illicitum. Ut +siquis ante haec 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 coena, et id genus alios; quos ipse tamen ex aliquo levi +prejudicio putaret esse superstitiosos et papisticos: quaeritur in hoc +casu quae sit obligatio? Pro Resp. dico tria: Dico_ 1. _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 +aedificat 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._ xiv. 14, _&c._ _Dico_ 2. _Tale juramentum non +obligare, &c._---- 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;[52] but of the oath or promise, I think +the truth lieth here as followeth. + +1. The question _de esse_ 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: _Nemini +debetur commodum ex sua culpa_. 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. + +_Direct._ 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 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. + + +_Tit. 2. Directions against Perjury and Perfidiousness: Land for +keeping Vows and Oaths._ + +_Direct._ I. Be sure that you have just apprehension of the greatness +of the sin of perjury.[53] 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. + +[Sidenote: The heinousness of perjury.] + +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,[54] doth show that either he believeth not +that there is a God,[55] 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[56] christians and +heathens are agreed that perjury is a sin almost as great as the devil +can teach his servants to commit. Saith Plutarch,[57] 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[58] 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,[59] 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 +_fides Punica vel Graeca_, 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.[60] Saith Silius, + + Non illi domus aut conjux aut vita manebit + Unquam expers luctus, lachrymaeque: aget aequore semper + Ac tellure premens; aget aegrum nocte dieque; + Despecta ac violata fides-- + +Saith Claudian, + + In prolem dilatarunt perjuria patris, + Et poenam merito filius ore luit.-- + +So Tibullus, + + Ah miser: et siquis primo perjuria celat, + Sera tamen tacitus poena venit pedibus. + +Saith Pausanias, The fraud that is committed by perjury, falleth upon +posterity. 6. Perjury and perfidiousness are virtually treason, +rebellion, and murder 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. _Tristissimum et +domesticum regibus omnibus pharmacum, liberorum, amicorum et exercitus +perfidia_, 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. + +_Direct._ 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. + +_Direct._ III. Be sure you take no oath or vow which you are not +sincerely resolved to perform.[61] 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. + +_Direct._ 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.[62] + +_Direct._ 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; 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. + +_Direct._ 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. + +_Direct._ 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. _Usque ad aras_, +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. + +_Direct._ 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.[63] 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! + +_Direct._ 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. + +_Rule_ 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, _Juramentum omne ex sua natura est +obligatorium: ita ut si quis juret non intendens se obligare, +nihilominus tamen suscipiendo juramentum ipso facto obligetur_: 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. + +_Rule_ 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[64] (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. + +_Quest._ But will every change disoblige us? If not, what change must +it be? seeing casuists use to put it as a condition in general, _rebus +sic stantibus_. _Answ._ 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, _cessante materia, cessat +obligatio_:[65] 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. +_Cessante termino vel correlato, cessat obligatio_: 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. +_Cessante fine, cessat obligatio_: 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 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. _Cessante persona naturali relata, +cessat obligatio personalis_: 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. _Cessante relatione vel persona civili, +cessat obligatio talis, qua talis_: 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. + +_Rule_ 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. + +_Rule_ 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. + +_Rule_ 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.[66] 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 _de modo_: 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. + +_Rule_ 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. + +_Rule_ VII. In the taking and keeping of oaths and vows we must deal +simply and openly without equivocation and deceit.[67] 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." + +_Rule_ 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,[68] _Ista mihi aut non cogitare_, &c. "It seemeth +to 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. + +_Rule_ IX. An oath is to be taken and interpreted strictly. Sanderson +saith,[69] _Juramenti obligatio est stricti juris_; that is, _non ut +excludat juris interpretationem aequitate temperatam; sed ut excludat +juris interpretationem gratia corruptam_: "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. + +_Rule_ 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.[70] + +_Rule_ 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, _Nititur +autem_, &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. + +_Rule_ 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. + +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 _bona fide_ 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. + +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. + +_Prop._ 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.[71] + +_Prop._ 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. + +_Prop._ 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. + +_Prop._ IV. If the imposer refuse or neglect to tell me his sense any +otherwise than in the imposed 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. + +_Prop._ 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). + +_Prop._ 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. + +_Prop._ 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. + +_Prop._ 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. + +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. + +_Rule_ 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.[72] 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. + +_Rule_ 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. + +_Rule_ 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 _formaliter_, but +_eminenter_, and that _forma dat nomen_, 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. + +_Rule_ 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, _aliunde_, as from ill +consequents, &c.) + +_Rule_ 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. + +_Rule_ 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[73] (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, Praelect. +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. + +_Rule_ 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. + +_Rule_ 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. + +_Rule_ 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. + +_Rule_ 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. + +_Rule_ XXIII. A former vow or promise is not nullified by a latter +that contradicteth it.[74] 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). + +_Rule_ XXIV. The _actus jurandi_ must still be distinguished from the +_materia juramenti_; 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 _res jurata_, the matter sworn, is lawful or necessary.[75] 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. + +[Sidenote: What is the nullity of an oath.] + +_Rule_ XXV. The nullity of an oath _ab initio_, is _quando realiter +vel reputative non juravimus_; 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 _compos mentis_, his +act is not _actus humanus_. (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 _in foro civili_ such promises, or +covenants, or oaths may _quoad effectum_ 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 _in foro humano_, because the person +cannot acquire a right by violence, yet the oath is not a 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. + +_Rule_ 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 _quasi nullum_, or +as null _quoad effectum_, or such as I must not keep. There are many +real oaths and vows which must not be kept, and so far are _quasi +nulla_ 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. + +[Sidenote: Cases in which a vow must not be kept.] + +In these following cases a real vow is _quasi nullum_, or must not be +kept. + +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. + +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 _semper et ad semper_; 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. + +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. + +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 _sui juris_, 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 _sui juris_ 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. + +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 _aut ad obedientiam aut ad +poenam_, to obedience or punishment, I am therefore obliged in +indifferent things to bear his penalty, and to keep my vow.[76] 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 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. + +1. It is most necessary to the decision of this case, to understand +how far the inferior that voweth was _sui juris_, and had the power of +himself when he made the vow, as to the making of it, and how far he +is _sui juris_ 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. + +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. + +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.[77] And what is most just must be +presumed, unless the contrary be plain. + +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. + +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. + +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. + +_Rule_ 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. + +_Rule_ 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. + +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. + +_Rule_ 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. + +_Rule_ 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. + +1. It is certain that this chapter speaketh not of a total nullity of +vows _ab initio_, 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 shall make it of none effect, ver. 8. +The Hebrew, ver. 5, signifieth, _Quia annihilavit pater ejus illud_. +And ver. 8, _Et si in die audire virum ejus, annihilaverit illud, et +infregerit vitam ejus_.[78]--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, _Non erunt confirmata_; the +Syriac, _Rata vel irrita erunt_. + +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. + +3. It is certain that this power extendeth to vows about all things in +which the inferior is not _sui juris_, 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. + +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. + +5. It is certain that there are some vows so necessary and clearly for +the inferior's good, that in them he is _sui juris_, 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. + +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. + +7. It is certain that if the superior have once ratified it by silence +or consent, he cannot afterwards disannul it. + +8. It is agreed, that if he awhile dissent and disannul it, and +afterwards both inferior and superior consent again, that it remaineth +ratified. + +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? + +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, _Si vir_----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. + +2. It is uncertain whether this power of disannulling vows do belong +also to other superiors,[79] 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 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. Quaere 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. + +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. + +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. + +_Rule_ 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. + +_Rule_ 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[80] _ubi supra_ giveth this +instance: If there be a law that no citizen elected to it shall refuse +the office of a praetor; 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. + +_Rule_ 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. + +_Rule_ 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! + +_Rule_ 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:[81] or in case, all +things considered, the doing of that good _hic et nunc_ is not my +duty: see Dr. Sanderson of the difficulties here also, p. 78, 79. + +_Rule_ XXXVI. No personal hurt or temporal loss is any sufficient +cause for the violation of an oath.[82] 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.[83] + +_Rule_ 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. + +_Rule_ 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 perform it. +As if you had vowed to persuade any to unchastity, intemperance, +error, rebellion, &c. + +[Sidenote: Of accidental evil or temptation vowed.] + +_Rule_ 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. + +[Sidenote: Of scandal.] + +_Rule_ XL. Thus also must the case of scandal be resolved:[84] 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. + +_Rule_ 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. + +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.[85] But I +much suspect that they fetched their decision from the lawyers; who +truly say, that _in foro civili_ it inferreth no obligation: but +whether it do not oblige me ethically, and _in foro conscientiae et +coeli_, I much doubt,[86] 1. Because it seemeth the very case of +Joshua and the Israelites, who by the guile of the Gibeonites were +deceived into an _error personarum_, 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 _concubitus_ 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 _individuum +determinatum_, in the _haec homo_, 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. + +_Rule_ 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 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. + +_Rule_ XLIII. Vows about trifles (not unlawful) must be kept though +they are sinfully made.[87] 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. + +_Rule_ 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. + +_Rule_ 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. + +_Rule_ 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. + +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. + +[47] 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 suae factionis homine edocti sunt. Hos +igitur jurare compellere et ipsis exitiosum propter perjuria, &c. +Acosta, p. 345. + +[48] Vid. Sanderson de Juram. Praelect. 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 conscientiae suae judicium +facit, &c. ad finem. + +[49] See the fourteenth Article of the church of England, against +voluntary works, over and above God's commandments, as impious. + +[50] Stoici indifferentia distinguunt: 1. Ea quae neque ad +foelicitatem neque ad infoelicitatem conferunt, ut sunt divitiae, +sanitas, vires, gloria, &c. Nam et sine his contingit foelicem esse; +cum earum usus vel rectus foelicitatis, vel pravus infoelicitatis, +author sit. 2. Quae neque appetitum neque occasionem movent, ut pares +vel impares habere capillos, &c. Laert. in Zenone. + +[51] 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. + +[52] See before, chap. iii. gr. direct. 10. + +[53] See part i. chap. ix. tit. 2, 3. + +[54] See Casaubon's Exercit. 202. + +[55] 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. + +[56] 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! + +[57] Plut. in Lysand. Cicer. de Leg. lib. iii. Curt. lib. vii. Arist. +Rhet. c. 17. + +[58] AElian. Vari. Hist. lib. xiv. + +[59] 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 foedus, calliditate +licet extortum, nonnullis intulisse exitium, &c. Gildas in Prolog. + +[60] Haud amentum justitiae est fides, i. e. dictorum conventorumque +constantia et veritas. Cicero. + +[61] Lege distinctionem Grotii inter =epiorkein= et =pseudorkein=, +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, _qua illicite_, +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. + +[62] 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? + +[63] Nunc nunc qui foedera rumpit, Ditatur: Qui servat eget. +Claudian. + +[64] See Dr. Sanders. p. 47, and 197. + +[65] 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. + +[66] 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 Paschae, 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. Coeptum iter deferentes, Romam contendunt +petere, cuncta igne ferroque vastantes: nec mora; venientes urbem +capiunt, devastant, incendunt, &c. Paul. Diaconus, lib. 3. + +[67] Sanders. p. 30, 31. + +[68] Sanders. p. 32-41. + +[69] Sanders. p. 41-44. Ubi de justo sensu ambigitur, longe satius est +et naturae rei accommodatius, strictiore quam benigniore uti +interpretatione. ibid. p. 44. + +[70] Sanders. p. 45. + +[71] They were ill times that Abbas Uspergensis describeth Chron. p. +320. Ut omnis homo jam sit perjurus, et praedictis 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. + +[72] Sand. p. 193. Cas. 48. + +[73] Sanders. p. 122-133. + +[74] Sanders. p. 50. + +[75] 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 juratae, vel respectu +actus jurandi: Juramentum illicitum respectu rei juratae nullatenus +obligat: Juramentum illicitum respectu actus jurandi obligat, nisi +aliunde impediatur. + +[76] 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 poenali 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? + +[77] Read of this at large, Amesii Cas. Cons. l. v. c. 5. qu. 4. + +[78] And si infringendo infregerit ea vir ejus, v. 12. Vir ejus +infregit ea, v. 13. + +[79] Dr. Sanderson, Praelect. 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 _sui juris_, 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. + +[80] Sanderson, p. 73. + +[81] Sanders. Prael. iii. sect. 12. + +[82] Psal. xv. 4. + +[83] Sanders. p. 80, 81. + +[84] Sanders. p. 82. + +[85] Ibid. p. 122. + +[86] Sanders. p. 120, 121. This seemeth the case of Isaac in blessing +Jacob: the _error personae_ caused by Jacob's own deceit did not +nullify the blessing, because it was fixed on the determinate person +that it was spoken to. + +[87] Sanders. p. 84. + + + + +CHAPTER VI. + +DIRECTIONS TO THE PEOPLE CONCERNING THEIR INTERNAL AND PRIVATE DUTY TO +THEIR PASTORS, AND THE IMPROVEMENT OF THEIR MINISTERIAL OFFICE AND +GIFTS. + + +The 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. + +_Direct._ 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.[88] 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. + +The necessity of the work itself appeareth in the very nature of it, +and enumeration of the parts of it.[89] 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. + +[Sidenote: The work of the ministry.] + +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.[90] 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.[91] 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.[92] 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 +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.[93] 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.[94] 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. + +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. + +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,[95] +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[96] 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. + +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? + +By this also you see, that the power of your pastors is not absolute, +nor coercive and lordly, but ministerial.[97] And though the papists +make a scorn 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. + +_Direct._ 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.[98] +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: + +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,[99] 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. + +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. + +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,[100] +=hen thusiasterion pase te ekklesia, kai heis episkopos hama to +presbyterio, kai tois diakonois=--UNUM ALTARE OMNI ECCLESIAE, 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,[101] _Eucharistae +Sacramentum--nec de aliorum manu quam praesidentium sumimus_: We take +not the sacrament of the eucharist from the hand of any but the +president. + +4. You must have recourse to him especially for the resolution of your +weighty doubts, in private.[102] + +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. + +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. + +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.[103] + +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,[104] 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,[105] +_Saepe congregationes fiant: ex nomine omnes quaere: servos et ancillas +ne despicias_, 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. + +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 irresistible +evidence, stop the mouths of all gainsayers.[106] 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? + +_Direct._ 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.[107] 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. + +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).[108] 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, _sine quo non_; 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 +_ad esse officii_, it will be so; but if it make it necessary only _ad +melius esse_, 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 _fundamentum +juris_, 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[109] confesseth to me that consecration is +not absolutely necessary _ad esse officii_ 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 +ministers of Christ, for want of their ordination or succession. + +_Direct._ 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.[110] 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."[111] 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. + +[Sidenote: The order and credit of ministerial teaching the doctrine +of salvation.] + +_Direct._ 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. 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. + +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 (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. + +[Sidenote: To know yourself.] + +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. + +[Sidenote: To know God and holiness.] + +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. + +[Sidenote: To know the life to come.] + +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. + +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. + +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. + +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. + +[Sidenote: To know that Christ, faith, repentance, and obedience, is +the way to it.] + +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. + +[Sidenote: To know that this is true because God hath revealed it; or +it is his word.] + +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. + +Here note, 1. That primarily these two great principles of faith, God +is true, and this is God's revelation, are not themselves _credenda_, +the material objects of divine faith, but of knowledge. 2. That yet +the result of both is _de fide_, matter of faith. 3. And the same +principles are secondarily _de fide_, 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. + +[Sidenote: To know that the gospel is his word.] + +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, 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. + +[Sidenote: The Divine attestation of the gospel.] + +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). + +[Sidenote: To know the matters of fact subservient to our faith.] + +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.[112] 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. + +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. + +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. + +And in the reception of these historical passages note further, 1. +That human belief is here a naturally 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:[113] 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. +_Oportet discentem credere._ 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 Caesar, 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. + +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 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. + +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. + +_Direct._ 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.[114] 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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.[115] Thus all must preach and be +helpers of the ministers of Christ. + +_Direct._ 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.[116] 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. + +[88] Disput. ii. of Church Government, chap. i. and Universal Concord. + +[89] 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. + +[90] Rom. x. 7, 14; Mark xvi. 15; Matt. xxviii. 19, 20. + +[91] 2 Cor. v. 19-21; Acts xxvi. 17, 18; Eph. ii. 19; Acts ii. 37-40. + +[92] Tit. i. 7; 1 Cor. iv. 1, 2; Matt. xxviii. 19, 20; Acts xx. 32; 1 +Cor. iii. 11, 12. + +[93] 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. + +[94] 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. + +[95] 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. + +[96] 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. + +[97] 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. + +[98] Functiones in ecclesia perpetuae sunt duae, Presbyterorum et +Diaconorum: Presbyteros voco cum omni ecclesia veteri eos, qui +ecclesiam pascunt verbi praedicatione, sacramentis et clavibus; quae +jure divino sunt individua. Grotius de Imperio, p. 267. c. 10. + +[99] Bishop Jer. Taylor of Repentance, Pref. "I am sure we cannot give +account of souls of which we have no notice." + +[100] Ignat. Epis. ad Philad. Vid. Mead's Disc. of Churches, p. 48-50. + +[101] Tertull. de Coron. Milit. c. 3. + +[102] 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. + +[103] See more in Dr. Hammond, ibid. + +[104] Vid. Canon. Apost. 5. 32. Et Concil. Antioch. c. 5. Et Concil. +Carthag. 4. Can. 35. + +[105] Vid. Just. Mart. Apol. 2. Vid. Tertul. Apol. c. 39. + +[106] I hope all this will tell you what a bishop indeed is. + +[107] Grot. de Imp. p. 273. Pastorum est ordinare pastores. Neque id +officium eis competit, qua hujus aut illius ecclesiae pastores sunt, +sed qua ministri ecclesiae catholicae. + +[108] See in Grotius de Imper. sum. potest. p. 269. The necessary +distinction of, 1. Ipsa facultas praedicandi sacramenta et claves +administrandi, quod Mandatum vocat. 2. Applicatio hujus facultatis ad +certam personam, viz. Ordinatio. 3. Applicatio hujus personae ad certum +coetum et locum, viz. Electio. 4. Illud quo certa persona in certo +loco ministerium suum exercet publico praesidio 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. + +[109] See my Disput. with him of the Successive Visibility of the +Church, p. 336. + +[110] Cyprian. Epis. 68. Plebs obsequens praeceptis dominicis a +peccatore praeposito 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. + +[111] 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 ludicrae similis: ego +vero (inquit) si homines ingenio acerrimo, et discendi percupidi tales +praeceptores nacti essent, nihil aliud quam ut duplo ignoratiores +evaderent, doceri isto modo arbitrarer. Olim in symbolo addiscendo et +intelligendo, mysteriisque fidei agnoscendis viri ingenio praestantes +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 praeceptori 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 caeterisque gravibus viris ad ea vitia emendenda multum operae +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 praeest, 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. + +[112] Est enim mirabilis quaedam continuatio seriesque rerum, ut alia +ex alia nexa, et omnes inter se aptae colligataeque videantur. Cic. De +Natur. Deor. pag. 6. + +[113] By all this it is easy to gather whether a pastor may do his +work _per alium_. 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 haec tamen Dei populus in +fide consistens, ut examina apum cereas aedificantia mansiones, +crescendo melleis fidei claviculis firmabatur. Quanto magis +affligebantur, tanto magis multiplicabantur. Victor. p. 382. + +[114] 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. + +[115] 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. + +[116] 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. + + + + +CHAPTER VII. + +DIRECTIONS FOR THE DISCOVERY OF THE TRUTH AMONG CONTENDERS, AND THE +ESCAPE OF HERESY AND DECEIT. + + +Though 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;[117] 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. + +_Direct._ 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!"[118] 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. + +_Direct._ 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.[119] 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. + +_Direct._ 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.[120] + +_Direct._ 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. + +_Direct._ 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.[121] "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. + +_Direct._ 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;[122] 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. + +_Direct._ 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). + +_Direct._ 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. + +_Direct._ 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 _secundem artem_, +by the most accurate method and excellent rules of art that men could +die by. + +_Direct._ X. Pretend no truth against the power and practice of +godliness.[123] 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. + + +_More near and particular Directions against Error._ + +_Direct._ 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:[124] 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. + +_Direct._ 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.[125] 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 _ad +ultimum posse_, &c.) what abundance of horrid and impious consequents +will follow! + +_Direct._ 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.[126] 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. + +_Direct._ 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. + +_Direct._ 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.[127] Thus God instructed Job, by convincing +him of his ignorance, and showing him how many things were past his +knowledge.[128] 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 _ut finis_, determine or specify moral acts of man? +Whether a positive decree _quoad actum_ 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. + +_Direct._ 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.[129] Is it not +a ridiculous business to hear men dispute many hours about the _cur +credis_, and into what faith is to be resolved; and in the end come to +understand, that by cur one of them speaks of the _principium_ or +_causa veritatis_, and the other of the _principium patefactionis_, or +the _evidentia veritatis_, 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, 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. + +_Direct._ 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. + +_Direct._ 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 _in genere moris_, a moral act; and +therefore the terms are not to be understood as if you disputed about +mere physical acts, which are considered but _in genere entis_. For +that object which must essentiate one moral act, containeth many +physical particles, which will make up many physical acts.[130] 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. + +_Direct._ 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 _de esse_ lying undetermined in your way, +do not frustrate all your dispute about the question _de cognoscere_. +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 _de esse_, 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. + +_Direct._ X. Be sure when you first enter upon an inquiry or dispute, +that you well discover how much of the controversy is verbal _de +nomine_, and how much is material _de re_;[131] and that you suffer +not your adversary to go on upon a false supposition, that the +controversy is _de re_, when it is but _de nomine_. 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 _de +nomine_ or _de re_. 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 _de nomine_, 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.[132] + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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 _de +eventu_ 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. + +_Direct._ 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 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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, +Irenaeus, 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.[133] 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. + +_Direct._ 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. + +_Direct._ 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.[133] 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 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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;[134] 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. + +_Direct._ 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. + +_Direct._ 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:[135] "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. + +[117] Nitebatur Socrates summi ingenii acumine, non tam illos ex +sententia refellere, quam ipse quid verum esset invenire. Laert. in +Socrat. + +[118] Heb. xii. 14. 2 Cor. v. 17; Rom. viii. 9, 13. + +[119] Socrates de ethice, et in officinis, et in publico quotidie +philosophans, ea potius inquirenda hortabatur, quae mores instruerent, +et quorum usus nobis domi esset necessarius. Laert. in Socrat. + +[120] Non tam auctoritatis in disputando, quam rationis momenta +quaerenda 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. + +[121] Prov. xxiv. 30; xxi. 25; Matt. xxv. 26. + +[122] Quae duae virtutes in disputatore primae 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. + +[123] 1 Tim. vi. 3; Tit. i. 1; 1 Tim. iv. 7, 8; vi. 5, 6, 11; 2 Pet. +i. 3; iii. 11. + +[124] See chap. ii. direct. 3. + +[125] 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. + +[126] Nulla erga Deos pietas est, nisi honesta de numine deorum ac +mente opinio sit. Cicero pro Planc. + +[127] Non ii sumus quibus nihil verum esse videatur; sed ii qui +omnibus veris falsae quaedam adjuncta esse dicamus, tanta similitudine +ut, &c. Cic. de Nat. Deor. p. 7. + +[128] Job xxxviii-xli. + +[129] 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. + +[130] As I have showed in my Dispute of Saving Faith with Dr. Barlow, +and of Justification. + +[131] Non ex verbis res, sed ex rebus verba esse inquirenda, ait +Myson. in Laert. p. 70. Bas. 1 Edit. + +[132] 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. + +[133] Satis triumphat veritas si apud paucos bonosque accepta: nec +indoles ejus est placere multis. Lipsius. + +[134] Thus Peter and Barnabas erred, Gal. ii. + +[135] Matt. xxv. 29; Rom. xiv. 22. + + + + +CHAPTER VIII. + +DIRECTIONS FOR THE UNION AND COMMUNION OF SAINTS, AND THE AVOIDING +UNPEACEABLENESS AND SCHISM. + + +The 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.[136] 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.[137] 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 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. + +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. + +_Direct._ 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.[138] 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;[139] 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. + +_Direct._ 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. + +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. + +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. + +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. + +_Direct._ 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. + +[Sidenote: What unity is among all christians.] + +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, 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.[140] All these things the true living members of +the church have in sincerity, and the rest have in profession. + +[Sidenote: What diversity will be in the church.] + +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.[141] All these differences there have been, are, and +will be in the church, notwithstanding its unity in other things. + +[Sidenote: Schism what, and of how many sorts.] + +III. The word schism cometh from =schizo=, _disseco_, _lacero_, 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.[142] 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. + +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. + +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. + +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). + +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. + +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; 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. + +7. It is yet, _caeteris paribus_, 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 _secundum quid_, 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 _secundum quid_, from something accidental, or integral, +but not essential to the catholic church, is still a catholic +christian, though he sin. + +[Sidenote: A heretic and apostate what.] + +8. But as for the highest degree of all, viz. to separate from the +universal church _simpliciter_, 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 _secundum quid_, from something +separable from the church. 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. + +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 Paraeus 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 _de nomine_, and +therefore of small moment. + +[Sidenote: Who are true schismatics.] + +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. + +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. + +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;[143] 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +[Sidenote: What separation is a duty.] + +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.[144] + +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. + +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. + +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. + +[Sidenote: Whether any form of church government be of divine +appointment; and whether man may appoint any other?] + +_Quest._ 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? + +_Answ._ 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 _in licitis et honestis_; 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.[145] 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 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 _jure divino_, 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, _in sensu politico_, to make new +species of churches, and destroy those that Christ hath instituted +(for the _pars gubernans_ and _pars gubernata_ 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. + +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. + +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.[146] + +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.[147] 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.[148] 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. + +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. + +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. + +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. + +11. If a true church will not cast out any impenitent, notorious, +scandalous sinner, though I am not 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.[149] + +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.[150] + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +_Direct._ 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. + +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.[151] + +[Sidenote: The benefits of concord.] + +II. The great benefits of the concord of christians are these +following. 1. It is necessary to the very 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. + +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. + +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.[152] 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. + +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." + +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 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. + +[Sidenote: How our concord would promote the conversion of infidels.] + +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. + +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! + +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. + +[Sidenote: The mischiefs of division.] + +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? + +[Sidenote: Whether papists or protestants are schismatics.] + +_Quest._ 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? _Answ._ 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.[153] 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. + +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? + +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? + +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! + +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. + +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.[154] 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. + +[Sidenote: The Greek word is zeal.] + +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, 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?) + +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.[155] + +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. + +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 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. + +[Sidenote: The aggravations of schism.] + +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. + +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? + +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. + +4. These divisions are sins against the nearest bonds of our high +relations to each other:[156] "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?[157] 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? + +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?" + +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? + +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. + +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, 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. + +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. + +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. + +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. + +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?[158] 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. + +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. + +[Sidenote: Two hinderances of our true apprehensions of schism.] + +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. + +The other great hinderance of our due apprehension 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. + +_Direct._ 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.[159] 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.[160] 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. + +_Direct._ 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.[161] 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.[162] If the pope had imposed but one lie to be +subscribed, or one sin to be done, and said "All nations 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. + +_Direct._ VII. Pray against the usurpations or intrusions of impious, +carnal, ambitious, covetous pastors into the churches of Christ.[163] +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.[164] +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?[165] + +_Direct._ 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.[166] "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 (=hina me typhotheis=) 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 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. + +_Direct._ 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).[167] 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. + +_Direct._ 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. + +_Direct._ 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 +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. + +[Sidenote: Whether presence be not a consent to sin.] + +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? _Quest._ +But what if they be gross and scandalous sinners that are members of +the church? _Answ._ 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. _Quest._ 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? +_Answ._ The next direction containeth those distinctions that are +necessary to the answer of this. + +_Direct._ 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. + +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.[168] 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. + +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.[169] 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 +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. + +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 _ex tempore_ 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. + +[Sidenote: Of imposed defective liturgies.] + +_Object._ 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. + +_Answ._ 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.[170] 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. + +_Object._ 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. + +_Answ._ 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 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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 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. + +_Direct._ 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. + +_Direct._ 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.[171] 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ XXV. Take heed that you interest not religion or the church +in civil differences.[172] 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 of the civil peace and government in the place +that God hath set him in: for this is pleasing unto God. + +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:[173] 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. + +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. + +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.----" + +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, _Ubi solitudinem fecerant, pacem +appellabant_ (as Tertul.). _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 saepe 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 caedit: et iidem saepe quae pati +se quaerebantur, mox in alios audent.--Lege caetera._ + +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. Satanae." + +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. + +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. + +_Sed tamen sive illud (Origenis de Redemptione futura diabolorum) +error est, ut ego sentio; sive haeresis ut putatur, non solum reprimi +non potuit multis animadversionibus sacerdotum, sed nequaquam tam late +se potuisset effundere, nisi contentione crevisset_: inquit +Posthumianus in Sulp. Severi Dialog. i. + +_Sed non fuit animus ibi consistere, ubi recens fraternae cladis +fervebat invidia. Nam etsi fortasse videantur parere episcopis +debuisse, non ob hanc tamen causam multitudinem tantam sub Christi +confessione viventem, praesertim ab episcopis oportuisset affligi._ Id. +ibid. speaking of the bishops provoking the secular power to afflict +the monks of Alexandria for defending Origen. + +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 _de non conveniendo cum haereticis_ (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: +therefore he imprisoned the orthodox and banished them. _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._ 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. _Nobis dicebas, +Pacem volo fieri; et in corde tuo manens adversarius religionis +nostrae, cogitabat per te facere nos idololatras, &c._ p. 1051. +_Consilia vestra contra suam prolata ecclesiam reprobat Deus: nec enim +potest odire populum suum, haereditatem suam, et amare vos filios +pestilentiae, vos persecutores servorum suorum: dixisti, Facite pacem +cum episcopis sectae meae Arrianis, et estote in unum; et dicit Dei +Spiritus, vias impiorum noli exequi, neque aemuleris viam iniquorum. +&c.----Dulce quibusdam videtur, quo tibi regi in amicitias jungantur +suscipiendo haeresin tuam: sed amarius felle sensuri cum tecum in +perpetuum coeperint in perpetua gehenna sentire, qui tecum esse +deligerunt, tunc dicturi, Vae nobis, qui Constantium Imperatorem Deo +praeposuerimus._ 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, _de non parcendo in Deum delinquentibus_; which beginneth, +_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 quae +dicis de nobis_; 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. + +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.) + +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. + +It is a smart complaint of him that wrote the Epist. de malus +Doctoribus, ascribed to Pope Sixtus III. _Hujus doctrinae 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 haeresis etiam perfunduntur infamia: quod hic omnis +inimicorum suorum sermo ab ipsorum sumit obtrectatione materiam. Sed +quid mirum ut flagitiosis haeresis videatur doctrina justitiae? Quibus +tamen haeresis? Ipsorum secretum patet tantum inimicis, cum si fides +dictis inesset, amici illud potius scire potuissent, &c._ + +The cause is, saith Prosper de vit. Contempl. lib. i. cap. 20. et ex +eo Hilitgarius Camarac. lib. v. cap. 19. _Sed nos praesentibus +delectati, dum in hac vita commoda nostra et honores inquirimus, non +ut meliores sed ut ditiores, non ut sanctiores, sed ut honoratiores +simus, caeteris festinamus. Nec gregem Domini qui nobis pascendus, +tuendusque commissus est, sed nostras voluntates, dominationem, +divitias, et caetera 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 haec 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 saeviunt, +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_---- + +Sulp. Severus also toucheth the sore when he saith, Hist. lib. ii. +_Certatim gloriosa in certamina ruebatur, multoque avidius tum +martyria gloriosis mortibus quaerebantur, quam nunc episcopatus pravis +ambitionibus appetuntur._ + +But when he saith, ibid. after Constantine's delivery of the church, +_Neque ulterius persecutionem fore credimus, nisi eam quam sub fine +jam saeculi antichristus exercebit_, either he was grossly mistaken, or +else those are the instruments of antichrist that are not thought so. + +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: _Idacius sine modo et ultra quam oportuit +Istantium sociosque ejus lacessens, facem nascenti incendio subdidit: +ut exasperaverit malos potius quam compresserit_. 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, _Certe Ithacium nihil pensi, nihil sancti habuisse definio: +fuit enim audax, loquax, impudens, sumptuosus, veneri et gulae plurimum +impertiens. Hic stultitiae 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 haeresis infamiam:----quia non +desinebat increpare Ithacium, ut ab accusatione desisteret._ 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. _Inter haec plebs Dei et optimus quisque, probro atque +ludibrio habebatur._ They are the last words of Severus's History; and +changing the names are calculated for another meridian, and for later +years. + +[136] 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." + +[137] Read over Sir Francis Bacon's third Essay; and Hales of Schism. + +[138] In veste Christi varietas sit; scissura non sit. They be two +things, unity and uniformity. Lord Bacon, Essay iii. + +[139] 1 Thess. v. 12, 13. + +[140] 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. + +[141] 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. + +[142] 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. + +[143] James iii. 13-17. + +[144] 1 Pet. ii. 5, 7, 9. Leg. Grotium de Imp. p. 230, 231. + +[145] Leg. Grotium de Imp. p. 223, 226. + +[146] But not denying her to be a church, unless she cast off some +essential part; but so disowning her as in 2 Thess. iii. + +[147] 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. + +[148] 1 Sam. xv. 22; Prov. xv. 8. + +[149] 2 John x. 11; 2 Tim. iii. 5; Rom. xvi. 17; 1 Cor. v. 11. + +[150] Matt. xiii. 41, 30; Jer. xv. 19; 1 Cor. xii. 23, 24. + +[151] 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. + +[152] 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. +_Ira hominis non implet justitiam Dei._ 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. + +[153] Concil. Tolet. 4. c. 16. 28. q. 1. Ca. Judaei 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? + +[154] Eph. iv. 16; 1 Tim. i. 4; Rom. xv. 19; Acts ix. 31. + +[155] Rom. xiv. 17; 1 Tim. i. 4. + +[156] Rom. viii. 16; ix. 26; 1 John v. 2. + +[157] 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. + +[158] Eph. xiv. 13-16. + +[159] 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. + +[160] 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. + +[161] See Mr. Stillingfleet, Iren. p. 119, 120. Bilson for christian +subjection, p. 525. + +[162] 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. + +[163] 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. + +[164] Poetae nunquam perturbarunt respublicas: oratores non raro. +Bucholtz. + +[165] 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 haeretici, 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 coetu et +conversatione populorum, inter clericos dissidentes, inter episcopos +saevientes, 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. + +[166] 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. + +[167] 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. + +[168] Saith Cleanthes (in Laert.) The Peripateticks are like letters +that sound well, but hear not themselves. + +[169] 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 coelis, a coelo 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 coelos 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. + +[170] Pii hominis est facere quod potest, etiamsi non faciat hoc quod +est eligibilius. Bucholtz. + +[171] 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, Genevae et in Helvetia vidi multa de quibus nihil, +pauca eorum de quibus saepe audivi: ut Tossanus ad Pezelium referente +Sculteto in Curric. p. 26. + +[172] 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. + +[173] Beda Hist. Eccles. lib. i. c. 26. Didicerat enim (Rex Edilburth) +et a doctoribus, auctoribusque suae salutis, servitium, Christi +voluntarium, non coactitium debere esse. + + + + +CHAPTER IX. + +HOW TO BEHAVE OURSELVES IN THE PUBLIC ASSEMBLIES, AND THE WORSHIP +THERE PERFORMED, AND AFTER THEM. + + +I have purposely given such particular directions in part ii. on this +subject, and written so many books about it,[174] 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. + +_Direct._ 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.[175] 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! + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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.[176] 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. 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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.[177] 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.[178] +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.[179] 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.[180] 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.[181] Your secret lust, your covetous +over-reaching, your secret gluttony or tippling, much more your +crimson sins, will surely find you out.[182] + +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.[183] + +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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ XVI. Be very considerate and serious in sacramental +renewings of your covenant with God.[184] 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! + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +[174] See my "Treatise of the Lord's Day," and my "Cure of Church +Divisions." + +[175] Eccl. v. 1-4; 1 Pet. ii. 1, 2; Prov. i. 20, to the end. + +[176] Psal. i. 2, 3; xii. 6, 7; xix. 7-9. + +[177] Acts x. 33; 1 Sam. iii. 9, 10; Prov. viii. 34; Ezek. xxxiii. 4; +Psal. lxvi. 18; v. 5. + +[178] 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. + +[179] Isa. lviii. 1-3. + +[180] Isa. i. 10-20. + +[181] Gen. iv. 7; Prov. xiv. 34; Numb. xxxii. 23. + +[182] James i. 22; Rom. ii. 13. + +[183] 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. + +[184] See Mr. Rawlet's Book of Sacramental Covenanting. + + + + +CHAPTER X. + +DIRECTIONS ABOUT OUR COMMUNION WITH HOLY SOULS DEPARTED, AND NOW WITH +CHRIST. + + +The 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.[185] 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. + +_Direct._ 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 +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. + +_Direct._ 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.[186] 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 (=politeuma=) 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. + +_Direct._ 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.[187] 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. + +_Direct._ 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. + +_Direct._ V. The honour of the saints departed must 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;[188] 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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! + +_Direct._ 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. + +_Direct._ 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,[189] 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, 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. + +_Direct._ 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? + +_Direct._ 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. + +_Direct._ 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? + +_Direct._ 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? + +_Direct._ 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? + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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 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. + +_Direct._ 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. + +_Direct._ 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. + +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. + +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. + +[185] I have said more of this since, in my "Life of Faith." + +[186] Heb. xi. 1. + +[187] Concil. Later. sub Innoc. III. Can. 3. + +[188] Rom. i. 7; 1 Cor. i. 2; xiv. 33; Eph. i. 8; ii. 19; iv. 12; v. +3; Rom. xv. 25, 26. + +[189] 1 Cor. iv. 12, 13: Lam. iii. 45. + + + + +CHAPTER XI. + +DIRECTIONS ABOUT OUR COMMUNION WITH THE HOLY ANGELS. + + +_Direct._ 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." + +_Direct._ 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.[190] + +I shall here show how much of the ministry of angels is revealed to us +in Scripture. + +1. It is part of the appointed work of angels, to be ministering +spirits for the heirs of salvation, Heb. i. 14.[191] 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. + +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. + +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;[192] 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. + +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.[193] 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."[194] 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. + +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.[195] 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. + +6. In all this ministry they perfectly obey the will of God,[196] and +do nothing but by his command, Psal. ciii. 10; Zech. i. 8, 10; Matt. +xviii. 10, being his messengers to man. + +7. Much of their work is to oppose the malice of evil spirits that +seek our heart, and to defend us from them;[197] against whom they are +engaged under Christ in daily war or conflict, Rev. xii. 7, 9; Psal. +lxi. 17; lxxviii. 49; Matt. iv. 11. + +8. In this their ministration they are ordered into different degrees +of superiority and inferiority,[198] 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. + +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,[199]) 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. + +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:[200] 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. + +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. + +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. + +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.[201] + +_Direct._ 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 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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.[202] 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 +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. + +_Direct._ 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. + +_Direct._ 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![203] 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? + +_Direct._ 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.[204] 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. + +_Direct._ 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. + +_Direct._ 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.[205] 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. + +_Direct._ 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 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. + +_Direct._ 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. + +[190] Angelorum vocabulum nomen est officii, non naturae: nam sancti +illi coelestis patriae spiritus, semper sunt spiritus, sed semper +vocari angeli non possunt. Gregor. + +[191] Dan. iv. 13; Gen. xxxii. 1, 2; Exod. xxxii. 2; Dan. vi. 22; Acts +xii. 7, 11; 1 Kings xix. 5, 6. + +[192] 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. + +[193] 1 Pet. iii. 22; Matt. xxvi. 53. + +[194] Rev. i. 1. + +[195] 2 Kings vi. 17. + +[196] Dan. iv. 35. + +[197] 1 Kings xxii. 19-22; 1 Thess. ii. 18. + +[198] Luke i. 19, 26. + +[199] Acts vii. 53. + +[200] Acts xxvii. 24; Luke i. 13, 30; ii. 10; Dan. x. 12; 2 Kings vi. +16; Gen. xvi. 9, 10; Numb. xxii. 32. + +[201] 2 Thess. i. 7, 8; Mark viii. 38; Matt. xxv. 31. + +[202] Magna dignitas fidelium animarum ut unaquaeque habeat ab ortu +nativitatis in custodiam sui angelum deputatum: imo plures. Hieron. +Luke xx. 36. + +[203] Heb. i. 14; Psal. ciii. 20, 21. + +[204] Timet angelus adorari ab humana natura, quam videt in Deo +sublimatam. Gregor. + +[205] Simus devoti, simus grati tantis custodibus: redamemus eos +quantum possumus, quantum debemus effectuose, &c. Bernard. Vae nobis si +quando provocati sancti angeli peccatis et negligentiis, indignos nos +judicaverint praesentia et visitatione sua, &c. Cavenda est nobis eorum +offensa, et in his maxime exercendum, quibus eos novimus oblectari: +haec autem placent eis quae 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. + + + + +CASES OF CONSCIENCE, ABOUT MATTERS ECCLESIASTICAL. + + +READER, + +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. + +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. + +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. + + +Quest. 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 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. + +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 _pars imperans et pars subdita_. + +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. + +3. Such political churches are either of divine constitution and +policy, or only of human. + +2. By christians, I mean such as profess the essentials of the +christian religion. For we speak of the church as visible. + +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. + +_Prop._ 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.[206] + +_Prop._ 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.[207] + +_Prop._ III. Therefore there is but one universal church, because it +containeth all christians; and so leaveth out none to be the matter of +another.[208] + +_Prop._ 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.[209] + +_Prop._ 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.[210] + +_Prop._ 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.[211] + +_Prop._ VII. Therefore to know which is the true catholic or universal +church, is but to know who are baptized, professed christians.[212] + +_Prop._ 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.[213] + +_Prop._ 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.[214] + +_Prop._ 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.[215] + +_Prop._ 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.[216] + +_Prop._ 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.[217] + +_Prop._ 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.[218] + +_Prop._ 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.[219] + +_Prop._ 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.[220] + +_Prop._ 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.[221] + +_Prop._ 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.[222] 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. + +_Prop._ 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.[223] 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. + +_Prop._ 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 eye which is the +man? O when will God bring distracting teachers to repentance, and +distracted people to their wits?[224] + +_Prop._ 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.[225] + +_Prop._ 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. + +_Prop._ 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.[226] + +_Prop._ 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. + +_Prop._ XXIV. The case then being easily resolved, (which is the true +church?) viz. All christians as christians are the catholic or +universal church;[227] 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. + +_Prop._ 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.[228] 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. + +_Prop._ 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:[229] 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.[230] 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. + +_Prop._ 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. + +_Prop._ 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.[231] + +_Prop._ 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. + +_Prop._ 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. + +[206] 1 Cor. xi. 3; xii. 12; Eph. i. 22, 23; 1 Cor. vi. 15; xii. 27. + +[207] Eph. iv. 4, 5; Matt. xxviii. 19, 20. + +[208] Eph. iv. 4, 5; 1 Cor. xii. 12; Mark xvi. 16. + +[209] Rom. xiv. 1, 6, 7; xv. 1, 3, 4. + +[210] 1 Cor. xv. 1, 2, &c.; Matt. xxviii. 19, 20. + +[211] Rom. xiv. 3, 4. + +[212] Rom. vi. 1, 2, &c. + +[213] Eph. iv. 4, 5. + +[214] Tit. iii. 10; 3 John. + +[215] James iii. 2; Phil. iii. 15, 16; Heb. v. 1, 2. + +[216] Tit. iii. 10; Matt. xviii. 15. + +[217] Ezek. xviii. 17; Gen. xviii. 23-25. + +[218] 1 Cor. x. 15; Acts i. 19; 1 Cor. v. 3-5; xi. 3. + +[219] Matt. v. 11, 12; John xvi. 2. + +[220] 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. + +[221] 3 John. + +[222] Eph. v. 11; 1 Cor. v. 11. + +[223] 1 Cor. xii. 12; John xiii. 35; 1 Cor. xiii. 1, 2, &c. + +[224] 1 Cor. xii. 12; vi. 17; x. 17; Eph. iv. 3, &c. + +[225] Gal. iv. 11, 12. + +[226] 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. + +[227] 1 Cor. i. 13; Rom. xvi. 17; Acts xx. 30. + +[228] Acts ii. 44; 1 Cor. i. 10; 1 Thess. v. 12, 13. + +[229] Heb. x. 25; 1 Tim. iii. 7; 3 John 12. + +[230] Acts xvi. 32, 34; x. 2, 22; xviii. 8; Col. iv. 15. + +[231] 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. + + +Quest. II. _Whether we must esteem the church of Rome a true church? +And in what sense some divines affirm it, and some deny it._ + +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.[232] + +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 _suo modo_ 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, + +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. + +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. + +3. The church of Rome is considered, 1. Formally, as a church or +policy. 2. Materially, as the 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. + +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. + +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 +_jure divino_ or _humano_, is no point of faith." The like hath +Davenport,[233] 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. + +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. + +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. + +[232] See Mr. Barton's and Bp. Hall's contest hereabouts. + +[233] System. Fidei. + + +Quest. III. _Whether we must take the Romish clergy for true ministers +of Christ? And whether their baptism and ordination be nullities?_ + +I join these two distinct questions together for brevity. + +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. + +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? + +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 _ad bene esse_; and +some think ordination necessary _ad esse_, and election _ad bene +esse_, or not at all; and some think both necessary _ad esse_, 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 _ad esse_, 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 _ad esse_, 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. + +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. + +1. There are some personal qualifications necessary to the being of +the office, (of which anon,) and some only to the well-being.[234] + +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.[235] + +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. + +4. God's ordinary established way of regular designation of the +person, is by the church's consent, and the senior pastor's +ordination. + +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 _causa +sine qua non_ 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. + +6. The people's consent (before or after) is not only by institution, +but naturally necessary, that a 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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'. + +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? + +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. + +The same man therefore may receive an office from Christ, who yet +ignorantly submitteth to the pope, and receiveth corrupt additions +from him. + +But suppose I be mistaken in all this, yet to come to the second +question, + +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.[236] 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. + +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. + +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? + +[234] Eph. iv. 6-11. + +[235] Matt, xxviii. 11, 20; Tit. i. 5; Acts xx. 28; xiv. 23; 1 Pet. v. +2. + +[236] Matt. vii. 23-25; Phil. i. 15-17; Mark ix. 40. + + +Quest. IV. _Whether it be necessary to believe that the pope is the +antichrist?_ + +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. + +But if by antichrist be meant him particularly described in the +Apocalypse and Thessalonians, then the controversy _de re_, 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. + +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. + +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. + +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. + + +Quest. V. _Whether we must hold that a papist may be saved?_ + +This question may be resolved easily from what is said before. + +1. A papist as a papist, that is, by popery, will never be saved, no +more than a man's life by a leprosy. + +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.[237] 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. + +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. + +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. + +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. + +6. But as fewer that have leprosies, or plagues, or that take poison, +escape, than of other men, so we 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. + +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. + +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. + + * * * * * + +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. + +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. + +[237] Vid. Hun. Eccl. Rom. non est christiana: et Perkins. A papist +cannot go beyond a reprobate. + + +Quest. VI. _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?_ + +These two also for brevity I join together. + +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. + +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, + +1. There is no question but it is a duty to judge all that evil which +is evil among the papists or any other. + +2. It is the duty of all to forbear subscribing, swearing to, or +otherwise approving evil. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + + +Quest. VII. _Whether the true calling of the minister by ordination or +election, &c. be necessary to the essence of the church?_ + +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. + +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. + +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 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:[238] 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 _ad esse_, 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. + +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 _de re_ and _de nomine_. These societies +differ as is said. Both may fitly be called true churches. + +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. + +[238] Acts i. 17; Matt. vii. 23. + + +Quest. VIII. _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?_ + +This question receiveth the very same solution with the last +foregoing, and therefore I need not say much more to it. + +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. + +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). + +3. And in their choice they ought to prefer him _caeteris paribus_, +whose profession is most credible. + +_Object._ That which maketh a minister is gifts and a calling, which +are distinct from grace and real christianity. _Answ._ 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. + +_Object._ But a man may be a christian, without saving grace or +godliness. _Answ._ 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. + +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. + +2. Every one that professeth to stand to his baptismal covenant +professeth faith and godliness. + +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. + +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. + +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. + +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. + + +Quest. IX. _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?_ + +For the deciding of this, take these propositions. + +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. + +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, 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. + +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.[239] See Blondel's "Full Proof de jure plebis in +regim. Eccles." Hildebertus Caenoman. (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, _Plebs maximam habet potestatem indignos +recusandi, &c._ 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. + +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. + +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. + +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.[240] 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. + +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. + +(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 _eximius +christianus_, 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?"[241] + +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--_vitali etiam unda perfusus sum_, I was +baptized. + +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. + +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. + +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, _Si igitur quae 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 quae +sunt divina praeter 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 praecipitio qui expectat, cuique ad +resipiscendum non ista sufficiunt, infatuatum se juxta Domini +sententiam, et nullo unquam sale saliri posse demonstrat._ I will not +English it, lest those take encouragement by it who are bent to the +other extreme. + +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. + +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. + +[239] 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 Caesarea, after the +greatest urgency for their obedience. + +[240] Matt. xvi. 26; Prov. x. 32; xix. 8; Luke xii. 4. + +[241] Matt. xv. 14; 1 Tim. iv. 6, 16; Matt. xvi. 6; xxiv. 4. Mark iv. +24; Luke viii. 18; Matt. xxiii. 16. + + +Quest. X. _What if the magistrate command the people to receive one +pastor, and the bishops or ordainers another, which of them must be +obeyed?_ + +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.[242] 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. + +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. + +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. + +4. No bishop, but only the magistrate, can compel by the sword the +obedience of his commands. + +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. + +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. + +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. + +[242] See more of this after. + + +Quest. XI. _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?_ + +The papists have hitherto insisted on the necessity of successive +right ordination; but Voetius _de desperata Causa Papatus_ 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. + +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 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. + +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. + +_Answ._ 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. + +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 _ad esse_ 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. + +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. + +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. + +And what the Spanish bishops at Trent thought of the Divine right of +the bishop's office, I need not mention. + +I shall therefore thus truly resolve the question. + +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. + +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. + +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. + +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. + +And seeing the papists in the conclusion (as Johnson _ubi supra_) are +fain to cast all their cause on the church's reception of the pope, +they cannot deny reasonably but _ad esse_ 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. + +As a church, e. g. Constantinople, may be gathered, or _oriri de novo_ +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. + +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 _ad esse_, +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. + + +Quest. XII. _Whether there be, or ever was, such a thing in the world, +as one catholic church, constituted by any head besides or under +Christ?_ + +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 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, _ubi supra_, et Sancta Clara, +"System. Fid." say is not _de fide_. + +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. + +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.[243] + +[243] See also my "Reasons of Christian Religion," Cons. ii. of the +interest of the church. + + +Quest. XIII. _Whether there be such a thing as a visible catholic +church? And what it is?_ + +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.[244] 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. + +2. This church is the universality of baptized visible christians +headed by Jesus Christ himself.[245] + +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. + +I answer, 1. It is not necessary that he be seen, but visible: and is +not Christ a visible person? + +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. + +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. + +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. + +_Object._ But this is not _quatenus_ regent. + +_Answ._ 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. + +5. The church might be fitly denominated visible _secundum quid_, 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. + +[244] 1 Cor. xii. 12, and throughout. + +[245] Eph. iv. 1, 5-7, 16. + + +Quest. XIV. _What is it that maketh a visible member of the universal +church? And who are to be accounted such?_ + +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.[246] + +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. + +3. The continuance of this consent is necessary to the continuance of +our visible membership. + +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. + +5. He that forsaketh his covenant by apostasy, or is totally and duly +excommunicated, ceaseth to be a visible member of the church. + +[246] Matt. xxviii. 19; Mark xvi. 16. + + +Quest. XV. _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?_ + +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.[247] + +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. + +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.[248] 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. + +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 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. + +Of this I have largely spoken in my "Treatise of Confirmation." + +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. + +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.[249] + +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. + +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. + +8. Yet if the pastor shall see cause upon suspicion of hypocrisy, _ad +melius esse_, 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 _ad esse_ no terms must be imposed as necessary on +the church, but what the Holy Ghost by the apostles hath established. + +[247] John xiv. 6; 1 Tim. iii. 16; vi. 3, 11; 2 Pet. i. 3. + +[248] Acts ii. 38, 39. + +[249] Cor. vi. 9, 10; Tit. iii. 3-5; Eph. ii. 1-3; Acts ii. 37, 38. + + +Quest. XVI. _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?_ + +1. A particular church is a regular part of the universal, as a city +of a kingdom, or a troop of an army. + +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. + +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. + +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. + +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. + +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. + +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. + +8. Whether you will call this consent to particular church relation +and duty, by the name of a covenant or not, is but _lis de nomine_: it +is more than mutual consent that is necessary to be expressed; and +mutual consent expressed may be called a covenant. + +9. _Ad melius esse_, 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 _ad esse_ 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. + +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.[250] 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 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. + +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. + +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. + +[250] Matt. xxviii. 19, 20; Heb. xiii. 7, 17; 1 Thess. v. 12, 13; 1 +Tim. v. 17. + + +Quest. XVII. _Wherein doth the ministerial office essentially +consist?_ + +The office of the sacred ministry is a mixed relation (not a +simple).[251] 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.[252] + +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.[253] + +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.[254] + +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 _jus docendi, gubernandi, &c._ + +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 _a +termino_. + +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. + +2. These make up an office which being denominated also from the +_terminus_, 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. + +The work is, 1. Teaching: 2. Ruling: 3. Worshipping.[255] And so it is +essentially An obligation and power of ministerial teaching, ruling, +and worshipping God. + +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.[256] + +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.[257] + +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.[258] + +The whole uncontrovertible work of the office is laid down in my small +book called "Universal Concord," to which I must refer you. + +[251] John xx. 21; xiii. 20; Luke x. 3; Rom. x. 15; Acts xx. 28. + +[252] Phil. i. 15-17; Matt. vii. 22; Rom. xv. 14. + +[253] Eph. iv. 7, 8; 2 Tim. ii. 2; i. 5, 7; Eph. vi. 19; Col. iv. 3; 2 +Cor. x. 4, 5. + +[254] Tit. i. 2; 2 Cor. viii. 6; 1 Cor. iv. 1, 2; Tit. i. 7. + +[255] 2 Tim. 2; iii. 2; iv. 11; vi. 2, 3; 1 Thess. v. 12, 13. + +[256] Heb. xiii. 7, 17; Acts vi. 4; ix. 40; xx. 36; Mal. ii. 7; Heb. +x. 11. + +[257] Rev. i. 6; v. 10; xx. 6; 1 Pet. ii. 5, 6. + +[258] 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. + + +Quest. XVIII. _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 conjoin these three distinct questions for expedition. + +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. + +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," 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.[259] 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. + +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. + +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. + +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? + +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. + +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. + +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."[260] 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). + +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." + +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. + +[259] Rom. x. 15, 16. + +[260] 1 Tim. iii. 6, 7; Tit. i. 5, 6. + + +Quest. XIX. _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. 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. + +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. + +3. This ordination is _ordinis gratia_, 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. + +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). + +For, 1. The power is by Christ given to them, as is before proved; and +in Tit. i. 5. + +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 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. + +3. None else are fit to attend this work, but pastors who are +separated to the sacred office.[261] It requireth more time to get +fitness for it, and then to perform it faithfully, than either +magistrates or people can ordinarily bestow. + +4. The power is no where given by Christ to magistrates or people. + +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. + +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."[262] 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, _jus regendi_ 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 _dispositio vel +aptitudo ad potestatem exercendam_; 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. + +So that the common distinguishing of ordination from jurisdiction or +government, as if they were _tota specie_ different, is unsound. + +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. + +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. + +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. + +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. + +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.[263] + +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. + +[261] Acts xiii. 2; Rom. i. 1; 1 Tim. iv. 15. + +[262] Isa. xxxiii. 22; Jam. iv. 12. + +[263] Acts xiii. 2; Heb. v. 4, 10. + + +Quest. XX. _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 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. + +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. + +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 _sine titulo_, idleness and poverty of supernumeraries, +should corrupt and dishonour the ministry: which was the cause of the +old canons in this case. + +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. + +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. + + +Quest. XXI. _May a man be oft or twice ordained?_ + +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, + +1. He that seemed ordained, and indeed was not, is not re-ordained +when he is after-ordained. + +2. It is needful therefore to know the essentials of ordination, from +the integrals and accidentals. + +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. + +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. + +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. + +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. + +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. + +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. + +In these cases (and perhaps such others) the outward action may be +repeated. + +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." + +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). + +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. + +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. + +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. + +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. + +(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. + +(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. + +(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. + +(5.) It hath ever been condemned in the churches of Christ, as the +canons called the apostles', and the church's constant practice, +testify. + +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. + +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. + +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, + +(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. + +(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. + +(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. + +(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. + +(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; all these accidents make the repetition of the words +and actions to be unlawful, unless when greater accidents notoriously +preponderate. + +_Quest._ 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? + +_Answ._ 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. + +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. + +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. + +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.[264] (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. + +[264] 1 Thess. v. 22; Gal. ii. 4, 5, 14. + + +Quest. XXII. _How many ordainers are necessary to the validity of +ordination by God's institution? whether one or more?_ + +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. + +1. There is _Ordo officialis primarius_, and _Ordo ordinis, vel +exercitii, vel secundarius_; 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. + +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. + +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. + +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 _obiter_ in others, and so other churches must +have some communion with him, it is meetest that there be a +concurrence in the ordination. + +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,[265] 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. + +[265] Ejusdem speciei vel inferioris: How then is the pope ordained or +made? + + +Quest. XXIII. _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?_ + +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, + +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. + +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. + +_Object._ But who shall judge? _Answ._ The _esse_ is before the +_scire_; 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 welfare of the church and souls is +(_consideratis considerandis_) injured and hazarded by his error, is +not to be believed nor obeyed on pretence of order; because all +christians have _judicium discretionis_, a discerning judgment. + +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. + +1. The person himself is, _caeteris paribus_, 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. + +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 _pro tempore_ 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.[266] + +And as, 1. All particular members are to be obedient to their proper +pastor. + +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. + +[266] 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. + + +Quest. XXIV. _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 thrust these questions all together for their affinity, and for +brevity. + +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. + +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. + +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. + +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. + +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. + +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 _eo nomine_, 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. + +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. + +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. + +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. + +10. Moreover it is one thing to excommunicate a man out of a +particular church, and another thing 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.[267] + +[267] 1 Cor. v.; Tit. iii. 10; 2 Thess. iii. 6, 14; 2 John 10; Rev. +ii. 14, 15, 20. + + +Quest. XXV. _Whether canons be laws? and pastors have a legislative +power?_ + +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. + +I have declared my own opinion _de nomine_ 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; _Jus efficiendo_, regularly making +right. + +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 _in genere_. +But if any man will speak otherwise, let him remember that it is yet +but _lis de nomine_, and that he may use his liberty, and I will use +mine. Now to the question. + +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. + +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. + +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. + +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. + +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. + +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). + +7. They are no laws which pastors make to people out of their power: +as the popes, &c. + +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. + +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. + +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. + +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. + +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.[268] 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. + +13. But yet we are _aliunde_ obliged even by God, to keep these +agreements in things lawful, for the church's peace and concord, when +greater contrary reasons, _a fine_, 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. + +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[269]) 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. + +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. + +[268] Grotius de imperio sum. pot. circ. sacr. most solidly resolveth +this question. + +[269] 1 Pet. v. 2, 3; 2 Cor. i. 24. + + +Quest. XXVI. _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)._ + +Quest. XXVII. _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. To the first question I must refer you in part to two small, +popular, yet satisfactory Tractates,[270] written long ago, that I do +not one thing too oft. Briefly now, + +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). + +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. + +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. + +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. + +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. + +2. It is treason against Christ's sovereign office to usurp such a +vicegerency without his commission. + +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. + +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. + +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. + +[270] "Catholic unity," and "the True Catholic and Church described." + + +Quest. XXVIII. _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 have answered this question so oft, that I can persuade myself to no +more than this short, yet clear solution. + +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. + +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. + +2. The public, governing, decisive judgment, obliging others, +belongeth to public persons, or officers of God, and not to any +private man.[271] + +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.[272] It belongeth to the lawgiver +only to make such a universally obliging exposition of his own laws. + +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 _fide humana_, in things pertinent to their office: for +_oportet discentem credere_. + +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. + +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. + +7. The same power of governing judgment lawful synods have over their +several flocks, as a pastor over his own, but with greater advantage. + +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, _in specie_, that is, what doctrine they will +judge sound or unsound, as it is _judicium discernendi_, 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. + +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 +_partem utramlibet_, but the pastors are only authorized teachers and +helpers of the people's faith. (And so they be partly to one another.) + +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? + +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. + +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. + +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 _per se_, or _per alium_, +without giving that other his essential claimed power, let him prove +it by better experience than we have had. + +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. + +[271] Eph. iv. 7, 13-16; 1 Cor. xii. 28, 29; Acts xv. 17. + +[272] See my "Key for Catholics." + + +Quest. XXIX. _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?_ + +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. + +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 _de eventu_, and much _de jure_. + +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. + +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. + + +Quest. XXX. _May an office teacher or pastor be at once in a stated +relation of a pastor and a disciple to some other pastor?_ + +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. + +2. But the same that is a pastor is not at once a mere layman. + +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. + +4. But this is not to be a disciple to him as in lower order or +office, but as of lower gifts and grace. + +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. + +6. In the ancient churches the particular churches 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. + +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. + +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. + +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. + + +Quest. XXXI. _Who hath the power of making church canons?_ + +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. + +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. + +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. + +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. + +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. + + +Quest. XXXII. _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?_ + +_Answ._ 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. + +For, (1.) There is not essentially any mention of a particular church +in it. + +(2.) A man may be baptized by a general unfixed minister, who is not +the pastor of any particular church:[273] and he may be baptized in +solitude, where there is no particular church. The eunuch, Acts viii. +was not baptized into any particular church. + +(3.) Baptism doth but make us christians, but a man may be a christian +who is no member of any particular church. + +(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. + +(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. + +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. + +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. + +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. + +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. + +[273] Matt. xxviii. 19, 20. + + +Quest. XXXIII. _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."_ + +Quest. XXXIV. _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._ + +_Answ._ 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. + +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 _jus ad rem_, and no +_jus ad re_, or legal investiture and possession. + +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 _fieri_ and +imperfectly, as is said. Of which more anon. + + +Quest. XXXV. _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?_ + +_Answ._ 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.[274] + +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. + +3. We must distinguish of infants as baptized lawfully upon just +title, or unlawfully without title. + +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 +_in foro ecclesia_, or _externo_. + +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. + +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. + +_Conclus._ 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. + +2. No man can tell what is objectively certain or revealed in God's +word, who hath not subjective certainty or knowledge of it. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +5. Because this tieth grace or salvation so to the outward washing of +the body, or _opus operatum_, as is contrary to the nature of God's +ordinances, and to the tenor of Scripture, and the judgment of the +protestant divines. + +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. + +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. + +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. Yea, +it would be too strong a temptation to them to kill them when they had +done, that they might be all undoubtedly saved. + +_Object._ But that were to do evil that good might come by it. _Answ._ +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? + +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. + +_Object._ But the church giveth them all right by receiving them. + +_Answ._ 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. + +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. + +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 _ex opere operato_ 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. + +2. Now let us by this try the case of infants; concerning which there +are all these several opinions among divines. + +(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. + +(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. + +(3.) Some think that all unbaptized infants do suffer the _poenam +damni_, 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. + +(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. + +(5.) Some think that God hath not at all revealed what he will do with +any infants. + +(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. + +(7.) Some think that only the baptized children of true believers are +certainly (by promise) saved. + +(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). + +(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. + +(10.) Some think that all that are baptized by the dedication of +christian sponsors are saved. + +(11.) Some think that all that the pastor dedicateth to God are saved +(because so dedicated by him, say some; or because baptized _ex opere +operato_, say others). And so all baptized infants are in a state of +salvation. + +(12.) Some think that this is to be limited to all that have right to +baptism _coram Deo_; which some think the church's reception giveth +them, of which anon. + +(13.) And some think it is to be limited to those that have right +_coram ecclesia_, or are rightfully baptized _ex parte ministrantis_, +where some make the magistrate's command sufficient, and some the +bishop's, and some the baptizer's will. + +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. + +1. I think that there can no promise or proof be produced that all +unbaptized infants are saved, either from the _poena damni_ or +_sensus_, or both. + +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. + +3. All that are rightfully baptized _in foro externo_ are visible +church members, and have ecclesiastical right to the privileges of the +visible church. + +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. + +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. + +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 _in foro +coeli_, 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. + +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 _in foro coeli_. 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.[275] So +that the most malignant, scornful hypocrite, that maketh a seemingly +serious profession, hath right _coram ecclesia_, but not _coram Deo_, +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." + +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. + +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. + +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. + +_Object._ 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. + +_Answ._ 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.[276] + +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 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:[277] "He that believeth and is baptized shall be +saved," Mark xvi. 16. + +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. + +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 +antipaedobaptism 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? + +_Object._ Yes: baptism and the covenant of special promises are for +all the elect, though we know not who they are. + +_Answ._ 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. + +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. + +_Object._ God hath more elect ones among the infants of true believers +than among others: and therefore they are all to be baptized. + +_Answ._ 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. + +_Object._ 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. + +_Answ._ 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:[278] he that condemneth +lying, maketh it neither the condition of our church membership, as +his gift by promise, nor yet our duty. + +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 _in foro ecclesiae_, 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. + +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. + +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. + +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. + +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. + +_Object._ Election is the condition. + +_Answ._ 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. + +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 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? + +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. + +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.[279] 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. + +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. + +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. + +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 _in foro externo ecclesiae_, and is not to be reiterated. But it +goeth no further for his child, than for himself. + +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. + +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 _ex parte ecclesiae_, 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 _coram Deo_ to be baptized. + +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, + +[274] 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. + +[275] 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. + +[276] 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. + +[277] Acts ii. 38; xxvi. 18; Luke xxiv. 47. + +[278] Rom. x. 9; Acts viii. 37. + +[279] Matt. vi. 33; Rom. viii. 28, 32, &c. + + +Quest. XXXVI. _What is meant by this speech, that believers and their +seed are in the covenant of God; which giveth them right to baptism?_ + +_Answ._ 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. + +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. + +But, 1. The covenant meant is indeed this conditional covenant only, +Mark xvi. 16, "He that believeth and is baptized, shall be saved." + +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 by +baptism to profess this consent, and to receive an investiture and +seal of God's part, by his minister given in his name. + +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. + + +Quest. XXXVII. _Are believers' children certainly in covenant before +their baptism, and thereby in a state of salvation? or not till they +are baptized?_ + +_Answ._ Distinguish between, 1. Heart-covenanting and mouth +covenanting. 2. Between being in covenant before God, and visibly +before the church. + +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. + +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. + +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. + +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.-- + +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. + +6. And even before God, there is a _necessitas praecepti_ 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. + +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. + + +Quest. XXXVIII. _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?_ + +_Answ._ 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 _de futuro_, 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. + +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? + +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. + +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. + +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 _sine qua non_, and the second being necessary as +a duty without which he sinneth, (when it is possible,) and as a means +_coram ecclesia_ to the privileges of the visible church. + +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 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. + +Consider exactly of this again; and if you loathe distinguishing, +confess ingenuously that you loathe the truth, or the necessary means +of knowing it. + + +Quest. XXXIX. _What is the true meaning of sponsors,_ patrimi, _or +godfathers as we call them? And is it lawful to make use of them?_ + +_Answ._ I. To the first question; all men have not the same thoughts +either of their original, or of their present use. + +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. + +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. + +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. + +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. + +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. + +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. + +6. It would make great confusion in the state, while all men were +bound to exchange children with another. + +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. + +8. And in confirmation the godfather and godmother is expressly said +to be for this use, to be witnesses that the party is confirmed. + +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. + +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, + +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. + +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. + +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? + +_Object._ But when the churchmen mean another thing, this is but to +juggle with the world. + +_Answ._ 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. + +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. + + +Quest. XL. _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?_ + +_Answ._ The titles are very various that are pretended; let us examine +them all. + +I. I cannot think that a magistrate's command to 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. + +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. + +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. + +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. + +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). + +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. + +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). + +_Object._ 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. + +_Answ._ 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 _favores sunt ampliandi_. 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.[280] 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 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. + +[280] Deut. xxix. 10-13. + + +Quest. XLI. _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?_ + +_Answ._ 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. + +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. + + +Quest. XLII. _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?_ + +_Answ._ 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. + +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. + +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 +_jus relationis_, 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.[281] 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. + +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 +we are united.[282] 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. + +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. + +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). + +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." + +Rom. viii. 9, "If any man have not the Spirit of Christ, the same is +none of his." + +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." + +John xv. 26, "The Advocate or Comforter whom I will send unto you from +the Father," &c. + +John xvi. 7, "If I depart, I will send him unto you." + +John xiv. 26, "The Comforter, whom the Father will send in my name." + +Gal. iv. 6, "And because ye are sons, God hath sent forth the Spirit +of his Son into your hearts, crying Abba, Father." + +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.) + +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. + +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." + +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. + +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." + +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." + +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." + +1 Cor. vi. 17, "He that is joined to the Lord is one spirit." + +2 Cor. iii. 17, "The Lord is the Spirit, and where the Spirit of the +Lord is, there is liberty." + +Phil. i. 19, "Through the supply of the Spirit of Jesus Christ." + +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." + +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. + +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. + +4. It is certain that infants before they are glorified, shall have +all that grace that is prerequisite to their preparation and fruition. + +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. + +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. + +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. + +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. + +9. His first acceptance into the complacential love of God, (as +distinct from his love of benevolence,) 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. + +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. + +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. + +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.[283] And their faith or consent is their infant's right +also, antecedent to the covenant gift. + +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,"[284] 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. + +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. + +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.[285] 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. + +_Object._ 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. + +_Answ._ 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. + +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. + +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. + +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.[286] + +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, 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. + +_Object._ Christ's body hath no unholy members. + +_Answ._ 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 _in fieri_, or initially +only, as they are men. + +[281] Matt. xxviii. 19, 20; 1 Cor. xii. 12, 13; Eph. iv. 4, 5. + +[282] The Spirit is not given radically or immediately to any +christian, but to Christ our Head alone, and from him to us. + +[283] Acts xxvi. 8; 2 Tim. iv. 7; Rom. viii. 30; Gal. iv. 6. + +[284] Rom. viii. 9, 16, 26. + +[285] 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. + +[286] 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. + + +Quest. XLIII. _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?_ + +_Answ._ The question is great and difficult, and few dare meddle with +it. And almost all infant cases are to us obscure. + +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. + +2. It is certain that God hath appointed this to be the means of their +actual knowledge, faith, and holiness.[287] + +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. + +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. + +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. + +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.[288] + +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. + +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. + +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.[289] + +_Object._ Infants have no means to use. + +_Answ._ 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. + +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. + +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. + +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.[290] + +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. + +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." + +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. + +_Object._ But the child once in possession shall not be punished for +the parents' sin. + +_Answ._ 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. + +_Object._ But the church retaineth them as her members, and so their +right is not lost by the fault or apostasy of the parents. + +_Answ._ 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. + +2. How doth the church keep the Greeks' children that are made +janizaries? + +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. + +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. + +[287] Eph. vi. 4, 5; Col. iii. 21; Gen. xviii. 19; Deut. vi. 6-8; xi. +18-20. + +[288] Second commandment. Prov. xx. 7. + +[289] The Holy Ghost is promised in baptism to give the child grace in +his parents' and his own faithful use of the appointed means. + +[290] 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. + + +Quest. XLIV. _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?_ + +_Answ._ 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. + +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. + +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. + +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. + +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. + +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.[291] + +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. + +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.[292] + +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. + +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. + +_Object._ If covenanting be a part of baptism, then this person, whose +covenant is never a part of his baptism, doth live and die unbaptized. + +_Answ._ 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. + +10. When this person is after sanctified, it is by God's performance +of the same covenant in specie, 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. + +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. + +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. + +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. + +[291] Rom. vi. 1, 4, 6, 7, &c. + +[292] Acts viii. 37, 38; xiii. 20-23. + + +Quest. XLV. _What is a proper violation of our baptismal covenant?_ + +_Answ._ 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?[293] (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, + +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.[294] + +2. He that performeth not the essential duties is an apostate, or +hypocrite. + +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. + +[293] John iii. 16-18, 36; i. 11-13. + +[294] 2 Pet. ii. 20-23; Heb. vi. 2, 4-8; x. 26-28; 1 John i. 9, 10; +James iii. 2, 3. + + +Quest. XLVI. _May not baptism in some cases be repeated? And when?_ + +_Answ._ 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, + +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. + +2. But in these cases baptism may be used where it seemed to have been +received before. + +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. + +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.[295] + +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. + +[Sidenote: Whether it were re-baptizing.] + +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. + +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 his disciples. We must not run from plain +truth in peevishness or opposition to papists or any other men. + +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. + +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. + +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, _Sic accepere +Latinus, Syrus, Arabs, et Veteres omnes ante Marnixium (ut verba +Lucae)_. Yet I say not so hardly of John's baptism, as Tertullian on +this text, (de Baptis.) _Adeo postea in Actis apostolorum invenimus, +quoniam qui Johannis baptismum habebant, non accepissent Spiritum +Sanctum, quem ne auditu quidam noverant: ergo non erat coeleste, +quod coelestia non exhibebat._ See Dr. Hammond in loc. + +[295] Of Acts xix. 1-5. + + +Quest. XLVII. _Is baptism by laymen or women lawful in cases of +necessity? Or are they nullities, and the person to be re-baptized._ + +_Answ._ 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 _necessitate medii vel praecepti_, when it cannot be +had in a lawful way. + +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. + +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. + +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). + +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:[296] viz. Herebaldus, ut Bed. l. v. +c. 6. + +[296] Of which before. + + +Quest. XLVIII. _May anabaptists, that have no other error, be +permitted in church communion?_ + +_Answ._ Yes: and tolerated in their own practice also: for, 1. They +agree with us in all points absolutely necessary to communion. + +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. + +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. + +4. Such sober antipaedobaptists 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? + + +Quest. XLIX. _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?_ + +_Answ._ I am not now to meddle with the question, whether they be +lawful? but to this question I answer, + +1. He that judgeth them unlawful, must first do his best to be certain +whether they be so or not. + +2. If so, he must never approve of them, or consent to them. + +3. He must not offer his child to be so baptized, when, _caeteris +paribus_, he may have it done in a better manner on lawful terms. + +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. + +5. The milk and honey, white garment and chrism, 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. + +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. + +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. + +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. + + +Quest. L. _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?_ + +_Answ._ 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.[297] 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. + +(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. + +(3.) White clothing and purple were then and there taken for the +noblest attire;[298] 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. + +(4.) The milk and honey were there highly esteemed for food, and +accounted the character of the land of promise.[299] + +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. + +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.[300] + +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.[301] + +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. + +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. + +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. + +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. + +[297] Psal. xxiii. 5; xcii. 10; Luke vii. 46; Matt. vi. 17; Amos vi. +6; Psal. lxxxix. 20; Lev. xvi. 32; Luke xvi. + +[298] Rev. iii. 4, 5, "They shall walk with me in white." + +[299] Jam. v. 14; Mark vi. 13. + +[300] 1 Cor. xi. 16. + +[301] Rev. i. 6; v. 10; xx. 6; 1 Pet. ii. 5, 9. + + +Quest. LI. _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?_ + +_Answ._ 1. Church membership is the same thing in infants and in the +adult. + +2. Infants are naturally uncapable of doing all that in baptism which +the adult must do; as to understand, profess, &c. themselves. + +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. + +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. + +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 +then cease: for his parent's will shall go for his no longer. + +6. Regularly and _ad bene esse_ 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.[302] + +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. + +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. + +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. + +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. + +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. + +But of this I have written purposely in a "Treatise of Confirmation" +long ago. + +[302] See the proofs of all in my "Treatise of Confirmation." + + +Quest. LII. _Whether the universal church consist only of particular +churches and their members?_ + +_Answ._ 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.[303] + +2. Some may live where church tyranny hindereth them, by sinful +impositions; as all that live among the papists. + +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. + +4. Some may be wives, children, or servants, who may be violently +hindered. + +5. Some may live where no particular churches are; as merchants and +ambassadors among Mahometans and heathens. + +[303] Acts viii. 37, &c.; ix. 17-20, 26-28. + + +Quest. LIII. _Must the pastor first call the church, and aggregate +them to himself, or the church first congregate themselves, and then +choose the pastor?_ + +_Answ._ 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. + +2. As such ministers, they first make men fit to be congregate, and +tell them their duty therein. + +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. + + +Quest. LIV. _Wherein doth a particular church of Christ's institution +differ from a consociation of many churches?_ + +_Answ._ 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).[304] + +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. + +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. + +[304] 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. + + +Quest. LV. _Whether a particular church may consist of more assemblies +than one? or must needs meet all in one place?_ + +_Answ._ 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. + +2. Therefore they must necessarily be so near, as to be capable of +personal, present communion.[305] + +3. And it is most convenient that they be no more than can ordinarily +meet in the same assembly, at least for sacramental communion. + +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. + +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, yet +twenty thousand might be members, while half meet one day and half +another (or another part of the day). + +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. + +[305] 1 Cor. xiv. 19, 23; Acts xi. 26, &c. as before cited. + + +Quest. LVI. _Is any form of church government of divine institution?_ + +_Answ._ 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. + +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. + +Here it is of divine institution, 1. That there be holy assemblies for +the public worship of God. + +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.[306] + +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 _jure divino_, why +should any say, that no form of government is _jure divino_? + +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. + +_Object._ But that there be pastors with fixed churches or assemblies +is not of the law of nature. + +_Answ._ 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. + +_Object._ But particular congregations are not _de primaria intentione +divina_: 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. + +_Answ._ 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? + +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? + +3. I do not understand this distinction, _de primaria intentione +divina_, and accidental, &c. The primary intention is properly of the +ultimate end only: and no man thinketh that a law _de mediis_, of the +means, is no law, or that God hath made no laws _de mediis_: 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 _propter finem ultimum_, no more than _propter se_, +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. + +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 _de nomine_ here, whether the name church be fit for +other societies, and not _de re_.[307] + +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. + +(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. + +(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. + +(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 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 _de facto_ settled by the apostles. Heb. x. +25, "Forsake not the assembling of yourselves together." So James ii. +2, they are called synagogues. + +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. + +(1.) It is of the law of nature, that God be publicly worshipped, as +most expositors of the fourth commandment do confess. + +(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. + +(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. + +(4.) God's institution of public preaching, prayer and praise, are +scarce denied by any christians. + +(5) None of these can be publicly done but by assembling. + +(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. + +(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. + +(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. + +(9.) And as this necessity of fixed pastors and flocks is confessed, +so that such _de facto_ were ordinarily settled by the apostles, is +before proved, if any Scriptures may pass for proof. + +The institution and settlement then of particular worshipping churches +is out of doubt. And so that two forms of church government are _jure +divino_, the universal church form, and the particular. + +[Sidenote: Reasons for a larger episcopacy.] + +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, 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. + +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? + +_Object._ 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? + +_Answ._ Either you mean another instead of this, as a competitor, or, +another part conjunct with these parts. + +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). + +But I have already proved, that both the general and particular church +form are settled for continuance as unchangeable ordinances of God. I +suppose 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.[308] + +2. But if you only mean that another part of the form may be _jure +divino_ as well as this, that will but prove still that some form is +_jure divino_. + +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. + +[306] 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. + +[307] 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 _ex intentione primaria_, and the other, as he calls +it, accidentally, but yet of natural necessity. + +[308] Disput. of Church Gov. disp. 3. + + +Quest. LVII. _Whether any forms of churches, and church government, or +any new church officers, may lawfully be invented and made by man?_ + +_Answ._ 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. + +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. + +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. + +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, + +1. As there are some things _circa sacra_, 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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 _de nomine_, and not _de +re_. + +And further, 1. That in sacred things that which is of divine and +primary institution is the _famosius analogatum_, and not that which +is but formed by man. 2. That when such an ambiguous word is used +without explication or explicating circumstances, it is to be taken +for the _famosius analogatum_. 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 _famosius analogatum_; though +otherwise many kind of societies may be called _ecclesiae_ or +_coetus_: but divines should not love confusion. + +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.[309] 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.) + +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. + +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. + +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. + +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. + +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. + +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. + +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 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. + +18. This hath been the unhappy case of the Roman frame of church +innovations, as you may observe in the particulars of its degeneracy. + +(1.) Councils were called general or oecumenical 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. + +(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. + +(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. + +(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. + +(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. + +(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. + +(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. + +(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 _ecclesia +minimae_, 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. + +_Object._ 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. + +_Answ._ 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). + +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? + +3. And that the name is here used equivocally is manifest. For the +body political is informed and denominated from the _pars imperans_, +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. + +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). + +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? _Answ._ 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 _famosius +significatum_. 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. + +4. Christianity giveth men right to communion in particular churches, +when they also make known 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. + +_Object._ 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. + +_Answ._ 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 _pars gubernans, et gubernata_? If not, it is +no church save equivocally. If so, should not the _pars regens_ 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. + +_Object._ 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. + +_Answ._ 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. + +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. + +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, + +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 _jure divino_. +What! necessary and more necessary than that which is _jure divino_, +and yet indifferent and not _jure divino_? 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. + +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. + +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. + +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. + +(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. + +(3.) From the ordinary judgment of episcopal divines, (maintained by +Bishop Bilson and many others at large, against the papists,) that all +bishops _jure divino_ 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. + +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.) + +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. + +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. + +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. + +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. + +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. + +2. If it be the same work which belongeth to the magistrate, then it +is no new office, for they are magistrates. + +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. + +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. + +(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. + +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. + +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 _Episcopi Episcoporum_? + +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). + +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. + +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. + +Quest. _Wherein consisteth the true nature of pastoral church +government?_ + +_Answ._ 1. Not in any use of the sword, or corporal force. + +2. Not in a power to contradict God's word. + +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. + +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. + +5. Not now in making a new word of God, or new articles of faith, or +new universal laws, for the whole church. + +6. Not in any thing which derogates from the true power of +magistrates, or parents, or masters. + +But, 1. It is a ministerial power, of a messenger or servant, who hath +a commission to deliver his master's commands and exhortations.[310] + +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;[311] and to rule the worship actions for the +time, length, method, and orderly performance of them.[312] + +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.[313] 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? + +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). + +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. + +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. + +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. + +[309] 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. + +[310] 1 Cor. iv. 1, 2. + +[311] 1 Pet. v. 1-3; Matt, xxviii. 19, 20. + +[312] 1 Thess. v. 12, 13. + +[313] 2 Tim. iv. 1-3, 5. + + +Quest. LVIII. _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?_ + +_Answ._ 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.) + +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? + +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. + +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. + +_Object._ But doth not a bishop preach _per alios_, to all his +diocess? and give them the sacraments _per alios_, &c.? + +_Answ._ Let not the phrase be made the controversy instead of the +matter. Those other persons are either ministers of Christ, or laymen. +If laymen, 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 _per alios_, when they do but govern those others in doing +their own work. + +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 _per alium_. + + +Quest. LIX. _May a layman preach or expound the Scriptures? Or what of +this is proper to the pastor's office?_ + +_Answ._ 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. + +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. + +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. + +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. + +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. + +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 _pro tempore_). These three are proper to the +ministerial and pastoral office. + +But for the regulating of laymen's teaching, 1. They must statedly +keep in their families, or within their proper bounds. + +2. They must not presume to go beyond their abilities, especially in +matters dark and difficult. + +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. + +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.[314] + +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. + +[314] Acts xx. 30; Heb. xiii. 7, 17, 24; 1 Thess. v. 12, 13; 1 Tim. v. +17. + + +Quest. LX. _What is the true sense of the distinction of pastoral +power, in foro interiore et exteriore, rightly used?_ + +_Answ._ 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, _in foro interiore vel exteriore_; they +rule the body but by ruling the soul. + +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, _in foro interiore_, 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 _in foro +exteriore_ 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 _in foro +interiore_ they are not bound to believe him certainly penitent or +pardoned by God; but _in foro exteriore_ 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. + + +Quest. LXI. _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?_ + +_Answ._ 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. + +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. + +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. + +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 assemblies, are external parts of religion, and +under the pastor's care. + +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.[315] + +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 _circa sacra_, 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. + +[315] As Bishop Bilson of Obed. useth still to distinguish them; with +many others. See B. Carlton of Jurisdiction. + + +Quest. LXII. _Is the trial, judgment, or consent of the laity +necessary to the admittance of a member into the universal or +particular church?_ + +_Answ._ 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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.[316] + +[316] 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. + + +Quest. LXIII. _What power have the people in church censures and +excommunication?_ + +_Answ._ 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. + +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.[317] + +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. + +[317] 1 Cor. v. 3, 6, 11; 2 John; Tit. iii. 10. + + +Quest. LXIV. _What is the people's remedy in case of the pastor's +mal-administration?_ + +_Answ._ This also is here annexed for despatch, as being almost +sufficiently answered already. + +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. + +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."[318] 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. + +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.[319] + +3. The next remedy is to seek redress from those governors that have +the power to correct or cast out the intolerable. + +4. The last remedy is that of Cyprian, to desert such intolerable +pastors. + +But in all this, the people must be sure that they proceed not +proudly, ignorantly, erroneously, passionately, factiously, +disorderly, or rashly. + +[318] Col. iv. 17. + +[319] Acts xv. + + +Quest. LXV. _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?_ + +_Answ._ 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. + +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. + +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. + +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. + +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. + + +Quest. LXVI. _If a man be injuriously suspended or excommunicated by +the pastor or people, which way shall he have remedy?_ + +_Ans._ 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? + + +Quest. LXVII. _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?_ + +_Answ._ 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. + +2. If it never made us guilty, it would be lawful to join with +Mahometans and bread-worshippers, &c. + +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. + +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. + + +Quest. LXVIII. _Is it lawful to communicate in the sacrament with +wicked men?_ + +_Answ._ The answer may be gathered from what is said before. + +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. + +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. + +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. + +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. + + +Quest. LXIX. _Have all the members of the church right to the Lord's +table? And is suspension lawful?_ + +Of this see the defence of the synod's propositions in New England. I +answer, + +1. You must distinguish between a fundamental 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. + +2. You must distinguish between a questioned, controverted right, and +an unquestioned right; and so you must conclude as followeth. + +(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. + +(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. + +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. + +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. + +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. + +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. + + +Quest. LXX. _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?_ + +_Answ._ 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. + +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. + +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. + +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. + +[Sidenote: What makes a visible member?] + +_Answ._ 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, _tessera_, 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 _in foro +ecclesiae_, 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. + +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 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. + +_Object._ But the seed of believers as such are in the covenant; and +therefore church members. + +_Answ._ 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. + +_Object._ The promise is to us and our children as ours. + +_Answ._ 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. + +_Object._ This offer or conditional covenant belongeth also to +infidels. + +_Answ._ 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. + +_Object._ But it is profession, and not baptism, that makes a visible +member. + +_Answ._ 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. + +_Prop. 3._ 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. + +_Prop. 4._ 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.) + +_Prop. 5._ 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. + +_Prop. 6._ 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. + +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. + +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. + +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 +_lis de nomine_, a verbal controversy. It is granted that such a +middle sort of men there are in the church. + +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. + +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. + +12. Therefore as men are prepared, some may suddenly communicate, and +some stay longer. + +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. + +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. + +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. + +And this much I think may serve to resolve this considerable question. + + +Quest. LXXI. _Whether a form of prayer be lawful?_ + +_Answ._ 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. + +The question must be out of question with all christians: + +1. Because the Scripture itself hath many forms of prayer; which +therefore cannot be unlawful. + +_Object._ They were lawful then, but not now. + +_Answ._ He that saith so, must prove where God hath since forbidden +them. Which can never be. + +_Object._ They may lawfully be read in Scripture for instruction, but +not used as prayers. + +_Answ._ 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"---- + +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. + + +Quest. LXXII. _Are forms of prayer or preaching in the church lawful?_ + +_Answ._ 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.[320] + +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. + +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. + +_Object._ Psalms being to be sung, are more than prayers. + +_Answ._ 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. + +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. + +[320] 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. + + +Quest. LXXIII. _Are public forms of man's devising or composing +lawful?_ + +_Answ._ 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 +_ex tempore_, 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? + +_Object._ Forms are images of prayer and preaching, forbidden in the +second commandment? + +_Answ._ 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. + + +Quest. LXXIV. _Is it lawful to impose forms on the congregation or the +people in public worship?_ + +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. + + +Quest. LXXV. _Is it lawful to use forms composed by man, and imposed +not only on the people, but on the pastors of the churches?_ + +_Answ._ 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. + +2. The using of imposed forms may by other accidents be sometimes good +and sometimes evil, as the accidents are that make it so. + +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. + +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, 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. + + +Quest. LXXVI. _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?_ + +_Answ._ 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. + +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 (_consideratis considerandis_) without other +men's help as with it. + +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. + +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. + +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. + +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. + +Instances of the lawful use of other men's gifts are such as these. + +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. + +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. + +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. + +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. + +Quest. _Is it lawful to read a prayer in the church?_ + +_Answ._ 1. That which is not forbidden is lawful: but to read a prayer +is not forbidden (as such, though by accident it may). + +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. + +3. He that hath a weak memory may read his own sermon notes; therefore +he may read his prayers. + +4. I add as to this case and the former together; that, 1. Christ did +usually frequent the Jewish synagogues. + +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 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. + +3. That Christ did not separate from the synagogues for such prayers' +sake. + +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. + +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. + + +Quest. LXXVII. _Is it lawful to pray in the church without a +prescribed or premeditated form of words?_ + +_Answ._ 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. + +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. + +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. + +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. + +4. To which Scripture instances may be added. + + +Quest. LXXVIII. _Whether are set forms of words, or free praying +without them, the better way? And what are the commodities and +incommodities of each way?_ + +_Answ._ I will first answer the latter question, because the former +dependeth on it. + +1. The commodities of a set form of words, and the discommodities of +free praying, are these following. + +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. + +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. + +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. + +4. Concordant set forms do serve for the exactest concord in the +churches, that all at once may speak the same things. + +5. They are needful to some weak ministers that cannot do so well +without them. + +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. + +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. + +8. The very fear of doing amiss, disturbeth some unready men, and +maketh them do all the rest the worse. + +9. The auditors know beforehand, whether that which they are to join +in be sound or unsound, having time to try it. + +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. + +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. + +I. The commodities of free extemporate prayers, and the discommodity +of prescribed or set forms, are these following. + +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. + +2. It may become a hinderance to able, worthy ministers that can do +better. + +3. It may become a dividing snare to the churches, that cannot all +agree and consent in such human impositions. + +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. + +5. It may become an engine or occasion of persecution, and silencing +all those ministers that cannot consent to such impositions. + +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. + +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. + +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. + +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. + +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. + +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. + +(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. + +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. + +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. + +1. That is best which hath most and greatest commodities, and fewest +and least discommodities. + +2. For neither of them is forbidden, in itself considered, nor evil, +but by accident. + +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. + +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. + +5. The commands of authority and the concord of the churches may weigh +down many lighter accidents. + +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.[321] + +[321] 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. + + +Quest. LXXIX. _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?_ + +_Answ._ 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. + +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. + +3. But some truths are controverted among good men; and some are of a +lower nature and usefulness: and concerning these I further say, + +(1.) That you may not renounce them or deny them, nor subscribe to the +smallest untruth for liberty to preach the greatest truth. + +(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, + +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 _ad semper_, +because man cannot always do them. + +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. + +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. + +And what a man may do and must do, he may on good occasion promise to +do. + +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. + +_Object._ 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. + +_Answ._ 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. + + +Quest. LXXX. _May or must a minister silenced, or forbid to preach the +gospel, go on still to preach it, against the law?_ + +_Answ._ Distinguish between, 1. Just silencing, and unjust. 2. +Necessary preaching, and unnecessary. + +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. + +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, + +1. That he that is justly silenced, and is unfit to preach, is bound +to forbear. + +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. + +3. Magistrates may not ecclesiastically ordain ministers or degrade +them, but only either give them liberty, or deny it them as there is +cause. + +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. + +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. + +6. Men be not made ministers of Christ only _pro tempore_ 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. + +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. + +8. We must do any lawful thing to procure the magistrate's licence to +preach in his dominions. + +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, 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, + +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. + +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. + +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."[322] + +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. + +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. + +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. + +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. + +[322] 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. + + +Quest. LXXXI. _May we lawfully keep the Lord's day as a fast?_ + +_Answ._ 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, _caeteris +paribus_, and lesser duties unto greater: the sabbath is made for man, +and not man for the sabbath.[323] + +[323] Luke vi. 5; xiii. 15; Mark ii. 27. + + +Quest. LXXXII. _How should the Lord's day be spent in the main?_ + +_Answ._ 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.[324] + +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. + +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."[325] 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. + +[324] 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. + +[325] Psal. ii. 9-11; Heb. xii. 28, 29. + + +Quest. LXXXIII. _May the people bear a vocal part in worship, or do +any more than say, Amen?_ + +_Answ._ Yes:[326] 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 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. + +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. + +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. + +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. + +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--." + +_Object._ But this is but a speech to Moses, and not to God. + +_Answ._ 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. + +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. + +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. + +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. + +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. + +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 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. + +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 (=tas aretas=, +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. + +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.[327] 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. + +_Object._ But the people's responses make a confused noise in the +assemblies, not intelligible. + +_Answ._ 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. + +[326] 1 Cor. xiv.; Psal. cl.; lxxxi. 2, 3; xcviii. 5; xciv. 1-3, &c.; +cv. 2, 7, &c.; cxlv. throughout; Col. iii. 16. + +[327] Numb. i. 54; iii. 10, 31; Exod. xx.; Heb. iv. 16, 17; Eph. ii. +13; Heb. xii. 18, 21-23. + + +Quest. LXXXIV. _Is it not a sin for our clerks to make themselves the +mouth of the people, who are no ordained ministers of Christ?_ + +_Answ._ 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? + + +Quest. LXXXV. _Are repetitions of the same words in church prayers, +lawful?_ + +_Answ._ 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.[328] 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. + +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.[329] + +[328] Matt. vi. 18. + +[329] Psal. cxxxvi.; cvii, 8, 13, 21, &c. + + +Quest. LXXXVI. _Is it lawful to bow at the naming of Jesus?_ + +_Answ._ 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. + +1. That the person of Jesus is to be bowed to, I never knew a +christian deny. + +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. + +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. + +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.[330] + +[330] 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. + + +Quest. LXXXVII. _Is it lawful to stand up at the gospel as we are +appointed?_ + +_Answ._ 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. + +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. + + +Quest. LXXXVIII. _Is it lawful to kneel when the decalogue is read?_ + +_Answ._ 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. + +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. + + +Quest. LXXXIX. _What gestures are fittest in all the public worship?_ + +_Answ._ 1. The customs of several countries, putting several +significations on gestures, much varieth the case. + +2. We must not lightly differ from the customs of the churches where +we live in such a thing. + +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). + +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).[331] + +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. + +[331] 1 Chron. xvii. 16; 2 Sam. vii. 17. + + +Quest. XC. _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.?_ + +[Sidenote: I meddle not here with the magistrate's part.] + +_Answ._ 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. + + +Quest. XCI. _What if the pastor excommunicate a man, and the people +will not forbear his communion, as thinking him unjustly +excommunicated?_ + +_Answ._ 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, + +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. + + +Quest. XCII. _May a whole church, or the greater part, be +excommunicated?_ + +_Answ._ 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. + +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 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.[332] 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. + +[332] 2 John 10, 11; 3 John 9, 10; Rev. ii. 5, 16; iii. 5, 6, 15. + + +Quest. XCIII. _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?_ + +_Answ._ 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. + + +Quest. XCIV. _For what sins may a man be denied communion, or +excommunicated? Whether for impenitence in every little sin; or for +great sin without impenitence?_ + +_Answ._ 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. + +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. + +3. But ordinarily no man ought to be excommunicated for any sin +whatsoever, unless impenitence be added to the sin.[333] 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. + +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.[334] +A man is not to be called openly to repentance before the church for +every idle word, or hour. + +4. Therefore to excommunication these two must concur: 1. A +heinousness in the sin. 2. Impenitence after due admonition and +patience. + +[333] Luke xiii. 3, 5; Acts ii. 37-39, &c. + +[334] Gal. vi. 1-4; James iii. 1-3. + + +Quest. XCV. _Must the pastors examine the people before the +sacrament?_ + +_Answ._ 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. + +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. + + +Quest. XCVI. _Is the sacrament of the Lord's supper a converting +ordinance?_ + +_Answ._ 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, + +1. That God did not command ministers to give infidels the Lord's +supper to convert them to christianity. + +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. + +3. God never commanded or allowed any infidel to demand or receive it +to his conversion. + +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.[335] + +5. There is much in the nature of the sacrament, which tendeth to the +conversion of a hypocrite. + +6. And God often blesseth it to the conversion of hypocrites; so that +it may thence be said to be his secondary intention. + +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. + +[335] 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. + + +Quest. XCVII. _Must no man come to the sacrament, that is uncertain or +doubtful of the sincerity of his faith and repentance?_ + +_Answ._ 1. He that is sure of his unsoundness and hypocrisy should not +come.[336] + +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. + +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. + +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. + +5. The case _de esse_, whether a man be a true christian or not, is in +order before the case _de scire_, whether he be certain of it, or +not.[337] 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. + +[336] 1 Cor. xi. 28, 29, 31. + +[337] 2 Cor. xiii. 5, 6. + + +Quest. XCVIII._ Is it lawful or a duty to join oblations to the +sacrament, and how?_ + +_Answ._ 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.[338] + +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. + +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.[339] + +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.[340] + +[338] Rom. xii. 1; 1 Pet. ii. 5, 9. + +[339] Matt. x. 42; xxv. 40, &c. + +[340] 1 Cor. xvi. 1, 2. + + +Quest. XCIX. _How many sacraments are there appointed by Christ?_ + +_Answ._ The word sacrament hath so many significations, that it is not +fit for the question till it be explained.[341] 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 Caesar, 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. + +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. + +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. + +4. The covenant of christianity is different from a particular +covenant of some office; and accordingly the sacrament is to be +distinguished. + +5. As civil, economical, and ecclesiastical offices are distinct, so +are their several sacraments. + +6. The solemn renewing of the sacred vow or covenant, without any +instituted, obliging sign, is to be distinguished from the renewing +it by such a sign of God's institution: and now I conclude, + +1. As the word sacrament is taken improperly _secundum quid_, 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. + +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. + +3. As the word sacrament is taken less properly, defectively, +_secundum quid_, 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. + +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 _sacramentum christianitatis_, a +sacrament of the christian covenant; but _sacramentum ordinis vel +officii particularis_, a sacrament of orders, or a particular office; +but of divine institution. + +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. + +6. The solemn covenant of a master with his servant, is on the same +account an economical sacrament. + +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. + +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. + +9. The same may be said of their sacrament of extreme unction. + +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. + +11. Their sacrament of penance is no otherwise a sacrament than many +other forementioned renewings of our covenant are. + +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. + +[341] Of which see Martinius fully in "Onom. de Sacram." Bellarmin +himself reckoneth five. + + +Quest. C. _How far is it lawful, needful, or unlawful for a man to +afflict himself by external penances for sin?_ + +_Answ._ 1. Not to the destroying of his body, life, or health, or the +disabling or unfitting body or mind, for the service of God. + +2. Not to be the expression of any sinful, inordinate dejection, +despondency, sorrow, or despair. + +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. + +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. + +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. + +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.[342] + +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. + +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. + +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. + +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 +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.[343] 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.[344] 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. + +[342] 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. + +[343] Psal. lxix. 10; Lev. xvi. 29, 31; xxiii. 27, 32; Numb. xxix. 7; +xxx. 13; Ezra viii. 21. + +[344] Isa. lviii. 5. + + +Quest. CI. _Is it lawful to observe stated times of fasting imposed by +others, without extraordinary occasions? And particularly Lent?_ + +_Answ._ 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.[345] 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, + +I. 1. That so great and extraordinary a duty as holy fasting, must not +be turned into a mere formality or ceremony.[346] + +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. + +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. + +4. Whether it be lawful or meet to commemorate Christ's sufferings by +anniversary fasts, is next to be considered. + +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, + +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. + +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. + +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! + +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 Dallaeus _ubi supra_ at large.) + +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. + +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. + +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. + +8. As for the commanding such an abstinence, as in Lent, not in +imitation, but bare commemoration 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. + +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. + +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. + +[345] 2 Chron. xx. 3; Ezra viii. 21; Jonah iii. 5; Zech. viii. 19; +Joel ii. 15. Read Dallaeus's "Treatise de Jejuniis." + +[346] Isa. lviii. 3, 5-8. + + +Quest. CII. _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?_ + +_Answ._ Distinguish, 1. Of ordinances. 2. Of a stated want, and a +temporary want. 3. Of one that may have better, and one that cannot. + +1. Teaching, prayer, and praise, are ordinances of such necessity that +church assemblies have not their proper use without them. + +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. + +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). + +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. + +I conclude then, 1. That he that, _consideratis considerandis_, is a +free man, should choose that place where he hath the fullest +opportunities of worshipping God, and edifying his soul. + +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. + +3. Without teaching, prayer, and divine praises we are not to reckon +that we have proper church assemblies and communion. + +4. We must do all that is in our power to procure the right use of +sacraments and discipline. + +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.[347] + +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. + +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.[348] + +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. + +[347] 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. + +[348] Matt. xxvi. 31; Acts viii. 1. + + +Quest. CIII. _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?_ + +_Answ._ 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. + +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: + +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.[349] + +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. + +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. + +4. In cases which by God's appointment belong to the conduct of +bishops, or pastors, or the concord of consociate churches, I would +_formaliter_ 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. + +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. + +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. + +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. + +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. + +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. + +[349] 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. + + +Quest. CIV. _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._ + +These four questions I put together for brevity, and shall answer them +distinctly. + +I. 1. A minister is obliged to Christ and the universal church for +life, (_durante vita_,) 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. + +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. + +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. + +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. + +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. + + +Quest. CV. _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?_ + +[Sidenote: What pastor to adhere to.] + +_Answ._ 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. + +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. + +3. Look to the public good and interest of religion, more than to your +particular congregation. + +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. + +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. + +6. Do not easily forsake him that hath been justly received by the +church, and hath possession, that is, till necessity require it. + + +Quest. CVI. _To whom doth it belong to reform a corrupted church? to +the magistrates, pastors, or people?_ + +_Answ._ 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. + +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. + +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 and people to do their several duties; and by the +actual doing of his own.[350] + +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. + +[350] 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. + + +Quest. CVII. _Who is to call synods? princes, pastors, or people?_ + +[Sidenote: The question of the power of synods is sufficiently +answered before.] + +_Answ._ 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. + +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. + +2. Bishops or pastors in due circumstances may call synods by counsel +and persuasive invitation. + +3. The people in due circumstances and necessity, may call synods by +way of petition and entreaty. + +But what are the due circumstances? + +_Answ._ 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. + +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. + +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. + +4. When synods cannot be had, or are needless, messengers and letters +from church to church may keep up the correspondency and concord. + +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. + +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. + + +Quest. CVIII. _To whom doth it belong to appoint days and assemblies +for public humiliation and thanksgiving?_ + +_Answ._ 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. + +2. The pastors may do it in case of necessity, by pastoral advice and +exhortation, and nunciative command in the name of Christ. + +3. The people may do it by petition. + +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. + +5. When the magistrate forcibly hindereth them, natural impossibility +resolveth the question about our duty. + + +Quest. CIX. _May we omit church assemblies on the Lord's day, if the +magistrate forbid them?_ + +[Sidenote: May we omit church assemblies on the Lord's day, if +forbidden by magistrates.] + +_Answ._ 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. + +2. It is one thing to omit them for a time, and another to do it +ordinarily. + +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. + +4. The assembly and the circumstances of the assembly must be +distinguished. + +(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 _ad +semper_, 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. + +(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. + +(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. + +(4.) But if it be only some circumstances of assembling that are +forbidden us, that is the next case to be resolved. + + +Quest. CX. _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?_ + +[Sidenote: What if we be forbidden only place, numbers, &c.] + +_Answ._ 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 he that +shall say, You shall not meet till nine o'clock, nor stay in the +night, &c. doth no such thing. + +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. + +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. + +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. + +I need not stand on the application. In the latter case we owe formal +obedience. In the former we must suffer, and not obey. + +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,"[351] 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. + +[351] Matt. x. 30; Mark xvi. 15; Matt. xxviii. 19; 1 Tim. ii. 4; 2 +Tim. ii. 25, 26; iv. 1-3. + + +Quest. CXI. _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?_ + +_Answ._ 1. There is great difference between a mere subject, or person +governed, and a servant, slave, or child. + +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. + +(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. + +(2.) So may it be with soldiers, judges, and others, that have present +urgent work of public consequence; when others have no such +impediment. + +(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. + +(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. + +(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. + +(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. + +(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. + + +Quest. CXII. _Whether religious worship may be given to a creature? +and what?_ + +_Answ._ While the terms of the question remain ambiguous, it is +uncapable of an answer. + +1. By worship is meant either _cultus in genere_, 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. + +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). + +And so I answer, 1. By way of distinction. 2. Of solution. + +(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. + +_Af. Prop._ 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. + +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.[352] + +3. This is to be expressed by the body, by convenient actions. + +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. 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. + +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. + +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.[353] + +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. + +_Neg._ 1. No creature must be esteemed to be a god; nor any of God's +proper attributes or honour given to any creature whatsoever. + +2. No creature must be esteemed better, or greater, or wiser, than it +is (as far as we have means to know it). + +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.[354] + +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 _tessera_, 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. + +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. + +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. + +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. + +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.) + +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.[355] + +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.[356] + +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. + +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. + +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 _quam proxime se accedere posse +ad peccatum sine peccato_, 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.[357] 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.) + +[352] Psal. xv 4. + +[353] 1 Tim. iv. 5; Tit. i. 15; 1 Cor. x. 14; 1 Pet. iv. 3. + +[354] 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. + +[355] Rom. xi. 4; 1 Kings xix. 18; Rev. xxii. 8, 9; Josh. xxiii. 7; 2 +Kings xvii. 35; Exod. xx. 5. + +[356] 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. + +[357] Lev. xxvi. 1; Gal. ii. 4, 5; v. 1; 1 Cor. vii. 23. + + +Quest. CXIII. _What images, and what use of images, is lawful or +unlawful?_ + +_Answ._ 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.[358] + +_Object._ 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. + +_Answ._ 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 _secundum quid_ as to the soul is God's image, is not God's +image, but man's _quoad corpus_ 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. + +_Object._ 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. + +_Answ._ The same answer serveth as to the former objection. And it is +not all the impressions and _vestigia_ 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. + +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. + +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. + +4. It is unlawful so to make, place, or use any image, as is like to +do more harm than good. + +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.) + +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. + +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. + +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 +_lararium_ or chapel). And many give too much honour by images to +Alexander, Caesar, and such other great thieves and murderers of +mankind. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +18. It is unlawful to make such use of the pictures of our deceased +friends, as tendeth to increase our inordinate sorrow for them. + +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. + +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. + +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 _tesserae_ 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. + +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 Caesar's image on his coin.[359] + +2. The civil use of images in coins, sign-posts, banners, ornaments of +buildings, or of books, or chambers, or gardens, is not unlawful. + +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, +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 _secundum quid_ 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. + +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. + +_Object._ His divine nature and human soul are Christ, and these +cannot be pictured; therefore an image of Christ cannot be made. + +_Answ._ It is not the name, but the thing which I speak of: choose +whether you will call it an image of Christ _secundum corpus_, 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. + +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.[360] 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 Caesar, but like the servants of a crucified Christ. A +crucifix well befitteth the imagination and mind of a believer. + +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.[361] + +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.[362] +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. + +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.[363] + +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. + +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.[364] + +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. + +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. + +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. + +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.[365] 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. + +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 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. + +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). + +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. + +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. + +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). + +19. It is not unlawful to make an image (out of the cases of +accidental evil before named) to be _objectum vel medium excitans ad +cultum Dei_, 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 _medium cultus excitans vel +efficienter_.) But no creature, or image, (I think,) may lawfully be +made the _medium cultum vel terminus, in genere causae finalis_, a +worshipped medium, or the _terminus_, 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. + +20. Yet a creature may be honoured or worshipped with such worship as +is due to him, by the means of such a representing _terminus_ 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. + +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 +_terminus medius_, or thing mediately worshipped; but only to God +himself, whose glory is in the heavens. + +[358] 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. + +[359] 2 Chron. iii. 10; Matt. xxii. 10; Numb. xxi. 9; 2 Kings xvi. 17; +1 Kings vii. 18, 19, 25, 26, 29, 30. + +[360] Rom. viii. 29; Rev. i. 12, &c.; 2 Cor. iv. 4; Col. i. 15; Phil. +iii. 8-10, &c. + +[361] 1 Cor. xi. 7; 2 Cor. iii. 18; Col. iii. 10. + +[362] Exod. xxv. 18, 19; xxxvii. 8, 9. + +[363] 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. + +[364] Ut Beza Icones Viror. Illustrium. + +[365] Neh. ix. 48; Esth. viii. 8. + + +Quest. CXIV. _Whether stage-plays, where the virtuous and vicious are +personated, be lawful?_ + +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. + +As I am not willing to thrust any man into extremes, nor to trouble +men with calling those sins, 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +9. Usually there is much cost bestowed on them, which might be better +employed, and therefore is unlawful. + +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.[367] 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. + +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. + +12. There is no mention that ever such plays were used in Scripture +times by any godly persons. + +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. + +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. + +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 and uncontroverted lawfulness, for the same +honest ends; and therefore it is a sin to do that which is doubtful +without need. + +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. + +[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. + +[367] John vi. 12; 1 Pet. iv. 10; Matt. xviii. 23; Rom. xiv. 12; Phil. +iv. 17; Psal. i. 2; 2 Tim. iv. 1, 2. + + +Quest. CXV. _Is it ever unlawful to use the known symbols and badges +of idolatry?_ + +_Answ._ 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. + +2. But yet though no man may ever use such symbols of idolatry +_formaliter, qua tales_, as such; yet materially he may use them in +some cases. + +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. + +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, _caeteris +paribus_. 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:[368] +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. + +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. + +[368] Mark ix. 13; xii. 7; ii. 17. + + +Quest. CXVI. _Is it unlawful to use the badge or symbol of any error +or sect in the worship of God?_ + +_Answ._ 1. It is unlawful to use it formally as such. + +2. But not materially, when, 1. There are just and weighty reasons for +it. 2. And I may disown the error. + +[Sidenote: Every sect of erring christians accordingly useth to err in +worship, and have some badge and symbol of their sect and error.] + +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. + + +Quest. CXVII. _Are all indifferent things made unlawful to us, which +shall be abused to idolatrous worship?_ + +_Answ._ 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. + +1. The case of symbols or badges is not here spoken of, but other +abuses. + +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. + +3. But yet in many cases such abused, indifferent things, may after be +lawfully used by believers. For instance: + +1. Names may be things indifferent, abused to idolatry, and yet +lawfully used by us: as the name God, _Deus_, 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. + +2. And the use of temples (these individuals which have been used to +idolatry) is lawful. + +3. So also of bells, pulpits, cups, tables, and fonts, and other +utensils. + +4. The Bible itself, as it is this individual book rather than +another, is a thing indifferent, yet it may be read in after it hath +been abused to idolatry. + +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. + +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. + +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. + +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. + + +Quest. CXVIII. _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?_ + +_Answ._ 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. + +2. It is meet that we wisely do our duty toward the reformation of +this abuse. + +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. + +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. + + +Quest. CXIX. _Is it lawful to pray secretly when we come first into +the church, especially when the church is otherwise employed?_ + +_Answ._ 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." + +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. + +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. + +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. + +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. + +_Object._ Is it not called in Eccles. v. 1, 2, "The sacrifice of fools +who know not that they do evil?" + +_Answ._ 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. + + +Quest. CXX. _May a preacher kneel down in the pulpit, and use his +private prayers when he is in the assembly?_ + +_Answ._ This will have the same answer with the former; and therefore +I shall trouble the reader with no more. + + +Quest. CXXI. _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?_ + +_Answ._ 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. + +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. + +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. + +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. + +For, 1. In the latter case the minister doth not pray in his own +person, but only for his own person, when he saith, We beseech thee, +give me thy help, &c. + +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.[369] + +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? + +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. + +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. + +[369] 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. + + +Quest. CXXII. _May the name, priests, sacrifice, and altars, be +lawfully now used instead of, Christ's ministers, worship, and the +holy table?_ + +_Answ._ 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + + +Quest. CXXIII. _May the communion table be turned altar-wise, and +railed in? And is it lawful to come up to the rails to communicate?_ + +_Answ._ 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. + +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. + +3. So do they that rail in the table to signify that 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. + +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. + +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. + +6. Yet, _caeteris paribus_, 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. + + +Quest. CXXIV. _Is it lawful to use David's psalms in our assemblies?_ + +_Answ._ 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. + +2. It is confessed lawful to read or say them; therefore also to sing +them. For saying and singing difference not the main end. + +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. + +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.[370] + +_Object._ They are not suitable to all our cases, nor to all in the +assembly. + +_Answ._ 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. + +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. + +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. + +But the sectarian objections against singing David's psalms are so +frivolous, that I will not tire the reader with any more.[371] + +[370] 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. + +[371] James v. 13; Eph. v. 19; Col. iii. 16. + + +Quest. CXXV. _May psalms be used as prayers, and praises, and +thanksgivings, or only as instructive? even the reading as well as the +singing of them?_ + +_Answ._ 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.[372] But that this is false appeareth, + +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. + +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. + +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. + +[372] Psal. lxxii. 20; xc. title; lxxxvi. title; xvii. title; &c. + + +Quest. CXXVI. _Are our church tunes lawful, being of man's invention?_ + +_Answ._ 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. + +_Object._ They breed a carnal pleasure by the melody, which is not fit +for spiritual devotion. + +_Answ._ 1. It is a lawful sensitive pleasure, sanctified to a holy +use, not hindering, but greatly helping the soul in spiritual worship. + +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.[373] + +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 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. + +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.[374] 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. + +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. + +[373] Luke xii. 17-19; xvi. 20-22. + +[374] Rom. viii. 18, 32; Tit. i. 15; Rom. xiv. 20; 1 Cor. iii. 21; 2 +Cor. iv. 15. + + +Quest. CXXVII. _Is church music by organs or such instruments, +lawful?_[375] + +_Answ._ 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, + +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 (_caeteris paribus_) 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. + +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. + +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. + +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.[376] + +3. Jesus Christ joined with the Jews that used it, and never spake a +word against it. + +4. No Scripture forbiddeth it, therefore it is not unlawful. + +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. + +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. + +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. + +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. + +[375] Rev. xiv. 2, 3. "The voice of harpers harping with their harps," +is ordinarily expounded of public worship. + +[376] 1 Sam. xviii. 6; 1 Chron. xv. 16; 2 Chron. v. 13; vii. 6; xxiii. +13; xxxiv. 22; Psal. xcviii.; xcix.; cxlix.; cl. + + +Quest. CXXVIII. _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._ + +_Answ._ 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. + + +Quest. CXXIX. _Is it lawful to appoint human holy days, and observe +them?_ + +_Answ._ 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. + +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. + +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. + +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. + +5. And they that live among such idolaters must take heed of giving +them scandalous encouragement. + +6. And they that scrupulously fear such sin more than there is cause, +should not be forced to sin against their consciences. + +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. + + +Quest. CXXX. _How far are the holy Scriptures a law and perfect rule +to us?_ + +_Answ._ 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. + +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. + +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. + +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.[377] + +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. + +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. + +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. + +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. + +9. It instituteth certain ministers as his own church officers, and +perfectly describeth their office, as instituted by him. + +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. + +11. It determineth of a weekly day, even the first, to be separated +for and used in this holy worship. + +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. + +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. + +14. It is the perfect rule of Christ's judging, rewarding, and +punishing at last, according to which he will proceed. + +15. It is the only law that is made by primitive power. + +16. And the only law that is made by infallible wisdom. + +17. And the only law which is faultless, and hath nothing in it that +will do the subject any harm. + +18. And the only law which is from absolute power, the rule of all +other laws, and from which there is finally no appeal.[378] + +Thus far the holy Scripture with the law of nature is our perfect +rule. But not in any of the following respects. + +1. It is no particular revelation or perfect rule of natural sciences, +as physics, metaphysics, &c. + +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. + +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. + +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. + +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. + +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. + +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. + +[377] 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. + +[378] Psal. xii. 6; xix. 7-10; cxix. + + +Quest. CXXXI. _What additions or human inventions in or about +religion, not commanded in Scripture, are lawful or unlawful?_ + +_Answ._ 1. These following are unlawful. 1. To feign any new article +of faith or doctrine, any precept, promise, threatening, prophecy, or +revelation, falsely to father it upon God, and say, that it is of +him, or his special word.[379] + +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. + +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. + +4. To add new parts to the christian religion. + +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. + +6. To make new laws for men's inward heart duties towards God. + +7. To make new sacraments for the sealing of Christ's covenant and +collation of his benefits therein contained, and to the public +_tesserae_, badges or symbols of christians and christianity in the +world. + +8. To feign new conditions of the covenant of God, and necessary means +of our justification, adoption, and salvation. + +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. + +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.[380] + +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.[381] + +12. Any thing that is contrary to the church's good and edification, +to justice, charity, piety, order, unity, or peace.[382] + +13. Any unnecessary burden imposed on the consciences of christians; +especially as necessary either to their salvation, communion, liberty, +or peace. + +14. And the exercise of any power, pretended to be either primitive +and underived, or infallible, or impeccable, or absolute. + +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. + +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. + +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. + +[379] 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. + +[380] Gal. ii. 5. + +[381] Acts xv. 23-25. + +[382] 2 Cor. x. 8; xiii. 10; 1 Cor. xiv. 5, 12, 26; 2 Cor. xii. 19; +Eph. iv. 12, 16; 1 Tim. i. 4. + + +Quest. CXXXII. _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?_ + +_Answ._ 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. + +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. + +3. Between formal obedience to the office of the ruler in general, and +formal obedience to him, as commanding this very matter in particular. + +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, + +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. + +2. Whatever God absolutely forbiddeth men to do, we must not do, +whoever command it. + +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. + +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). + +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.[383] 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 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. + +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. + +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." + +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;[384] 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. + +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. + +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. + +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. + +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. + +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. + +[383] Eph. v. 24; Col. iii. 20, 22; Rom. xiii. 1-6. + +[384] John xix. 11; Rom. xiii. 1. + + +Quest. CXXXIII. _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)?_ + +_Answ._ 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, + +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. + +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. + +Instances are many. 1. All such modes of a duty as are necessary _in +genere_, 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. + +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 +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. + +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, _in genere_ 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. + +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. + +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. + +6. The same is to be said of all accidental, subordinate officers; as +lecturers, clerks, door-keepers, churchwardens, and many before +mentioned. + +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. + +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.) + +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. + +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. + + +Quest. CXXXIV. _What are the mischiefs of unlawful additions in +religion?_ + +_Answ._ 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.[385] 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. + +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. + +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. + +3. It shows that they are much void of love to others, that can thus +use them on so small occasion. + +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. + +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. + +But remember that I speak all this of no other, than those expressly +here described. + +[385] Rom. xiv. xv. + + +Quest. CXXXV. _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)?_ + +_Answ._ 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. + +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. + +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. + +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. + +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. + +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. + +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. + +8. They sin against God by calling good evil, and light darkness, and +honouring superstition, which is the work of Satan, with holy +names.[386] + +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.[387] 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +19. And the notoriousness and ridiculousness of this error, will tempt +the profane to make religious people a scorn. + +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. + +But here also remember that I charge none with all this, but those +before described. + +[386] Isa. v. 20, 21. + +[387] Col. ii 21-23. + + +Quest. CXXXVI. _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?_ + +_Answ._ 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. + +1. All that is certainly of universal and perpetual obligation, which +is but a transcript of the universal and perpetual law of nature. + +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). + +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. + +4. And those that have a plain and necessary connexion to these before +mentioned. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + + +Quest. CXXXVII. _How much of the Scripture is necessary to salvation, +to be believed, and understood?_ + +_Answ._ 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. + +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. + +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. + +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. + +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. + +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. + +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. + +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.[388] + +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. + +The very adjuncts also have their use to make us the more adorned +christians, and to promote our knowledge of greater things. + +[388] Rom. xiv. 17, 18; xiii. 8-10; 1 Cor. xv. 2-6; Mark xvi. 16. + + +Quest. CXXXVIII. _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?_ + +_Answ._ 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.[389] 2. There is no man that doth +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. + +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? + +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. + +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. + +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? + +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. + +7. This covenant containeth, + +I. Objectively, 1. Things true as such; 2. Things good as such; 3. +Things practicable or to be done, as such: the _credenda, diligenda, +(et eligenda,) et agenda_; as the objects of man's intellect, will, +and practical power. + +The _credenda_, 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). + +The _diligenda_ 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. + +The _agenda_ 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. + +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. + +8. The creed is a larger explication of the _credenda_, and the Lord's +prayer of the _diligenda_, or things to be willed, desired, and hoped +for; and the decalogue of the natural part of the _agenda_. + +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 _in signis_, 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 Irenaeus, 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. + +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: 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. + +[389] James iii. 2; 1 John i. 10. + + +Quest. CXXXIX. _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?_ + +_Answ._ 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. + +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. + +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. + +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 _formulae_ agree not in words among +themselves.[390] + +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:-- + +(1.) That Christ composed a creed when he made his covenant, and +instituted baptism, Matt, xxviii. 19. + +(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. + +(3.) That this could not be rationally supposed among the gentiles, +and common, ignorant people of the world. And _ignorantis non est +consensus_. He doth not covenant who understandeth not the covenant, +as to what is promised him, and what he promiseth. + +(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. + +(5.) That the apostles did their work as well and better than any that +succeeded them. + +(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. + +(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. + +(8.) No doubt therefore but they used many more explicatory words, to +cause them to understand those few. + +(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. + +(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. + +(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. + +(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.[392] 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. + +[390] Vid. Usher and Vossium de Symbolis. + +[391] Heb. v. 11, 12; vi. 1-3. + +[392] 2 Tim. i. 13; 2 Cor. iii. 2, 3, 7; Heb. viii. 10; x. 16. + + +Quest. CXL. _What is the use of catechisms?_ + +_Answ._ 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. + + +Quest. CXLI. _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?_ + +_Answ._ 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. + + +Quest. CXLII. _What is the best method of a true catechism or sum of +theology?_ + +_Answ._ God willing, I shall tell the church my opinion of that at +large, in a peculiar Latin treatise, called "Methodus Theologiae," +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 Paraeus 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). + + +Quest. CXLIII. _What is the use of various church confessions or +articles of faith?_ + +_Answ._ 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. + +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. + + +Quest. CXLIV. _May not the subscribing of the whole Scriptures serve +turn for all the aforesaid ends without creeds, catechisms, or +confessions?_ + +_Answ._ 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. + +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. + +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. + +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. + +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.[393] + +[393] 1 Cor. viii. 1-3; xiii. 1-4; Rom. viii. 28. + + +Quest. CXLV. _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?_ + +_Answ._ 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. + +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. + +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. + +4. They that are ignorant of the being of the Scripture, have a great +disadvantage to their faith. + +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, + +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.[394] + +2. This may be the case of thousands in ignorant countries, where the +Bible being rare, is to most unknown.[395] + +3. This may be the case of thousands of children who are taught their +creed and catechism, before they understand what the Bible is. + +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 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. + +[394] Matt. xvi. 16. + +[395] Rom. x. 9, 10, 13-15. + + +Quest. CXLVI. _Is the Scripture fit for all christians to read, being +so obscure?_ + +_Answ._ 1. The essentials and points necessary to salvation are plain. + +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. + +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.[396] + +4. The ancient fathers and christians were all of this mind. + +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. + +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. + +7. Timothy was educated in the knowledge of the Scriptures in his +childhood. + +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,[397]----&c. + +_Object._ But there are many things in it hard to be understood. + +_Answ._ 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. + +_Object._ But many wrest the Scriptures to their own destruction, and +what heresy is not defended as by their authority? + +_Answ._ 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.[398] + +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? + +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? + +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. + +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. + +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? + +[396] 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. + +[397] 2 Tim. iii. 15; Rom. xv. 4; Matt. xii. 24. + +[398] 2 Pet. iii. 16; Psal. xix. 3, 8-10; 3 Tim. iii. 16; 1 Pet. i. +23. + + +Quest. CXLVII. _How far is tradition and men's words and ministry to +be used or trusted in, in the exercise of faith?_ + +_Answ._ 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. + +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.[399] + +[399] Heb. ii. 3, 4; 2 Pet. i. 17-21; 2 John i. 1-5; iv. 6; 2 Tim. ii. +2; Tit. i. 5. + + +Quest. CXLVIII. _How know we the true canon of Scripture from +apocrypha?_ + +_Answ._ 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. + +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. + +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 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. + + +Quest. CXLIX. _Is the public reading of the Scripture the proper work +of a minister? or may a layman ordinarily do it? or another officer?_ + +_Answ._ In such cases as I before showed that a layman may preach, he +may also read the Scriptures. Of which look back. + +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. + +3. When they need help the deacons are ordained ministers, authorized +to help them in such work, and fittest to do it. + +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. + +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. + + +Quest. CL. _Is it lawful to read the apocrypha, or any good books +besides the Scriptures, to the church? As homilies, &c.?_ + +_Answ._ 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. + +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. + +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. + +But it is lawful to read publicly, apocryphal and human writings, +homilies, or edifying sermons, on these conditions following. + +1. So be it they be indeed sound doctrine, holy, and fitted to the +people's edification. + +2. So be it they be not read scandalously without sufficient +differencing them from God's book. + +3. So they be not read to exclude or hinder the reading of the +Scriptures, or any other necessary church duty. + +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. + +5. And especially if authority command it, and the church's agreement +require it, as a signification what doctrine it is which they profess. + +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. + +7. Therefore the use of catechisms is confessed lawful in the church, +by almost all. + + +Quest. CLI. _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.)_ + +_Answ._ 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. + +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. + +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. + +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. + + +Quest. CLII. _Is it lawful to subscribe or profess full assent and +consent to any religious books besides the Scripture, seeing all are +fallible?_ + +_Answ._ 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. + +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 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. + +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. + + +Quest. CLIII. _May we lawfully swear obedience in all things lawful +and honest, either to usurpers, or to our lawful pastors?_ + +_Answ._ 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. + +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, _in licitis et +honestis_; 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. + +(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, _quoad personam_, 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. + +(3.) It is not lawful, though the civil magistrate command us to swear +obedience even _in licitis et honestis_, 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. + +(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. + +(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. + +(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, + +1. If the king be against it, we must refuse it. + +2. If he be neutral or merely passive in it, we must refuse, unless +some apparent necessity for the church's good require it. + +1. Because it savoureth of pride in such presbyters. + +2. Because it is a new custom in the church, and contrary to the +ancient practice. + +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.[4001] + +4. And it tendeth to corrupt the clergy for the future. + +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. + +(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). + +(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. + +(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. + +[400] 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. + + +Quest. CLIV. _Must all our preaching be upon a text of Scripture?_ + +_Answ._ 1. In many cases it may be lawful to preach without a +text;[401] 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. + +2. But ordinarily it is the fittest way to preach upon a text of +Scripture.[402] 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. + +[401] Acts ii.; iii.; Luke iv. 18. + +[402] Mal. ii. 7. + + +Quest. CLV. _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?_ + +_Answ._ 1. The covenant of innocency is ceased _cessante subditorum +capacitate_, as a covenant or promise. And so are the positive laws +proper to Adam, in that state, and to many particular persons since. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +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. + +10. On all these accounts therefore we may still read the Old +Testament, and preach upon it in the public churches.[403] + +[403] 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. + + +Quest. CLVI. _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?_ + +_Answ._ I conjoin these three questions for despatch. + +I. 1. Some of the matter of Moses's law did bind all nations; that is, +the law of nature as such. + +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.[404] + +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. + +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.[405] + +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 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.[406] + +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. + +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. + +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.[407] + +[404] 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. + +[405] Psal. cxlv. 9; ciii. 19; c. 1; Rom. xiv. 11; Judg. xiv. 15. + +[406] 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. + +[407] It is this Jewish pride of their own prerogatives which Paul so +much laboureth in all his epistles to pull down. + + +Quest. CLVII. _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?_ + +_Answ._ 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. Theologiae,") +and shall only say now, 1. That those that receive not Christ and the +gospel revealed and offered to them cannot be saved.[408] 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.[409] + +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. + +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: + +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.[410] + +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.[411] + +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.[412] + +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.[413] + +5. That the promises, covenant, or law of grace, was made to all +lapsed mankind in Adam and Noah.[414] + +6. That this law or covenant is still of the same tenor, and not +repealed.[415] + +7. That this covenant giveth pardoning mercy, and salvation, and +promiseth victory over Satan, to and by the holy seed.[416] + +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.[417] + +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 the word made flesh; for they are not bound to +believe an untruth, and that as the condition of salvation.[418] + +10. Men were saved by Christ about four thousand years before he was +man, and had suffered, satisfied, or merited as man. + +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.[419] + +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.[420] + +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.[421] + +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.[422] + +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.[423] + +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.[424] + +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. + +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." + +[408] Mark xvi. 16; John iii. 16-20; i. 11, 12. + +[409] Psal. xix. 1-5; Acts x. 2, 3, 35; Rom. ii. + +[410] 1 Tim. ii. 4; iv. 10; Tit. ii. 11; John i. 29; iii. 17; iv. 42; +Rom. i. 21. + +[411] John v. 1, &c.; ix. 12, &c.; Matt. xvi. 22; John xii. 26; Luke +xviii. 34. + +[412] Mal. iii. 1, 2; John iv. 25. + +[413] Rom. ii. 12, 14, 26; Luke xii. 47, 48; xvi. 10. + +[414] Gen. iii. 15; ix. 1-4. + +[415] Psal. cxxxvi.; ciii. 27; c. 5. + +[416] Gen. iii. 15; Jonah iii. 9, 10; iv. 2. + +[417] Jonah ibid.; Rom. ii. 4; Luke xiii. 3, 5; Acts l. 35; John iii. +19-21. + +[418] 1 John iv. 2, 3; 1 Tim. iii. 16. + +[419] 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. + +[420] Psal. cxlv. 9; 1 Tim. iv. 10; Rom. x. 20 + +[421] Acts iv. 12; John xiv. 6, 7. + +[422] Heb. xi. 6; Acts x. 35; 2 Thess. i. 11, 12; Jer. x. 25; Rom. x. +12-15. + +[423] Acts xiv. 47; xvii. 27-30; Rom. i. 19-22; ii. 4, 7, 10, 14-16, +27; Isa. lv. 6, 7. + +[424] 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. + + +Quest. CLVIII. _Should not christians take up with Scripture wisdom +only, without studying philosophy and other heathens' human learning?_ + +_Answ._ 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.[425] + +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 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.[426] + +[425] 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. + +[426] 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. + + +Quest. CLIX. _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?_ + +_Answ._ 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,[427] 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.[428] + +[427] 1 Cor. v. 1, 2. + +[428] 1 John i. 1-3; Heb. ii. 3, 4. + + +Quest. CLX. _May we not look that God should yet give us more +revelations of his will, than there are already made in Scripture?_ + +_Answ._ 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, + +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.[429] + +_Object._ So it was said of the law of Moses, that it was to stand for +ever, yea, of many ceremonies in it. + +_Answ._ 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.[430] + +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.[431] + +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. + +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. + +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.[432] + +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. + +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. + +[429] Gal. i. 7-9; Matt. xxviii. 20; 2 Thess. i. 10,11; Mark xvi. 15, +16. + +[430] 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. + +[431] Eph. i. 18, 19. + +[432] Micah ii. 11; 1 Kings xxii. 21, 22; 1 John iv. 1, 2; 2 Thess. +ii. 2. + + +Quest. CLXI. _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?_ + +_Answ._ 1. The works _ad extra_ and the reign of the Father, Word, +and Spirit are undivided. But yet some things are more eminently +attributed to one person in the Trinity, and some to another.[433] + +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.[434] + +[433] John v. 21, 25; Prov. i. 20, 21. + +[434] 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. + + +Quest. CLXII. _May we not look for miracles hereafter?_ + +_Answ._ 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.[435] + +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. + +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. + +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. + +_Object._ Is not the promise the same to us as to the apostles and +primitive christians, if we could but believe as they did? + +_Answ._ 1. The promise to be believed goeth before the faith that +believeth it, and not that faith before the promise. + +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.[436] 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. + +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. + +[435] Luke xxiii. 8. + +[436] 1 Cor. xii. 28, 29; Heb. ii. 3, 4; John x. 41. + + +Quest. CLXIII. _Is the Scripture to be tried by the Spirit, or the +Spirit by the Scripture, and which of them is to be preferred?_ + +_Answ._ 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, + +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. + +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. + +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).[437] + +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.[438] + +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.[439] + +[437] John iv. 1, 2, 6; John xviii. 37; viii. 47. + +[438] Acts xvii. 11, 12; Matt. v. 18; Rom. xvi. 26; Matt. xxviii. 20; +Luke x. 16. + +[439] Rev. ii. 2; Jude 17; 2 Pet. iii. 2; Eph. iv. 11, 12; 1 Cor. xii. +28, 29; Eph. ii. 20. + + +Quest. CLXIV. _How is a pretended prophet, or revelation, to be +tried?_ + +_Answ._ 1. If it be contrary to the Scripture it is to be rejected as +a deceit.[440] + +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 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. + +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.[441] + +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. + +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. + +[440] Acts xvii. 11; 1 Cor. xv. 3, 4; John x. 35; xix. 24, 28, 36, 37. + +[441] John iii. 2; xiii. 19; xiv. 20; Luke xxi. 7, 9, 28, 31, 36; +Matt. v. 18; xxiv. 34; xxi. 4. + + +Quest. CLXV. _May one be saved who believeth that the Scripture hath +any mistake or error, and believeth it not all?_ + +_Answ._ 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.[442] + +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. + +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. + +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.[443] + +[442] 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. + +[443] Mark xvi. 16; Rom. x. 12, 13; John iii. 16, 18; 1 John iv. 2, 3. + + +Quest. CLXVI. _Who be they that give too little to the Scripture, and +who too much; and what is the danger of each extreme?_ + +_Answ._ 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.[444] + +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. + +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. + +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.[445] + +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. + +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.[446] + +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.[447] + +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 any other historians (as Josephus and such others). + +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. + +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. + +10. And those that say that the logical method, and the phrase, is as +perfect as God was able to make them. + +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. + +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.) + +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). + +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. + +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.[448] + +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). + +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. + +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.[449] + +19. And they that say that every book and text must of necessity to +salvation be believed to be canonical and true. + +20. And those that say that God hath so preserved the Scripture, as +that there are no various readings and doubtful texts thereupon,[450] +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. + +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. + +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. + +[444] 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. + +[445] 1 John i. 1-3; 3 John 12; Heb. ii. 3, 4; John ii. 24; Eph. iv. +8-16. + +[446] John vi. 63; Rom. viii. 9; 1 John iii. 24; John iii. 5, 6. + +[447] Many Romish priests and others do so. + +[448] 1 Cor. xiv. 26, 32, 40. + +[449] Heb. v. 10-12. + +[450] Of which see Lud. Capellus Crit. Sacr. + + +Quest. CLXVII. _How far do good men now preach and pray by the +Spirit?_ + +_Answ._ 1. Not by such inspiration of new matter from God as the +prophets and apostles had which indited the Scriptures. + +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. + +3. Not so as to exclude the use and need of Scripture, ministry, +sermons, books, conference, examples, use, or other means and helps. + +But, 1. The Spirit indited that doctrine and Scripture which is our +rule for prayer and for preaching. + +2. The Spirit's miracles and works in and by the apostles seal that +doctrine to us, and confirm our faith in it.[451] + +3. The Spirit in our faithful pastors and teachers teacheth us by them +to pray and preach.[452] + +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.[453] + +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. + +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. + +7. The same Spirit concurreth with means, habits, reason, and our own +endeavours, to help us in the 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.[454] + +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.[455] + +[451] Heb. ii. 3, 4; 1 Pet. i. 2, 22. + +[452] 2 Thess. i. 13. + +[453] 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. + +[454] 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. + +[455] Rom. viii. 26. + + +Quest. CLXVIII. _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?_ + +_Answ._ 1. Yes; if we do it in a conceit of the sufficiency of +ourselves,[456] 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,[457] 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." + +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,[458] 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. + +[456] John xv. 1, 3-5, 7. + +[457] Even among them that in their ordination heard "Receive ye the +Holy Ghost," and "Over which the Holy Ghost hath made you overseers." + +[458] Isa. lxxxiv. 7; Matt. vii. 13, 14; 2 Pet. i. 10. + + +Quest. CLXIX. _How doth the Holy Ghost set bishops over the churches?_ + +_Answ._ 1. By making the office itself, so far as the apostles had any +hand in it, Christ himself having made their office.[459] + +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.[460] + +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.[461] + +[459] Acts xx. 28. + +[460] Acts i. 24; xiii. 2; xv. 28, &c.; xiv. 23. + +[461] 1 Cor. xii. 12, 23, 28, 29. + + +Quest. CLXX. _Are temples, fonts, utensils, church lands, much more +the ministers, holy? And what reverence is due to them as holy?_ + +_Answ._ The question is either _de nomine_, whether it be fit to call +them holy; or _de re_, whether they have that which is called +holiness. + +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, + +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. + +2. All the baptized and professors (not apostate) are relatively +holy, as verbally devoted and separated to God. + +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. + +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. + +5. Temples and other utensils designed by God himself, are holy, as +related to him by that designation. + +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. + +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. + +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.[462] + +[Sidenote: Uncovered in church and reverent gestures.] + +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. + +[462] 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. + + +Quest. CLXXI. _What is sacrilege, and what not?_ + +_Answ._ I. Sacrilege is robbing God by the unjust alienation of holy +things. And it is measured according as things are diversified in +holiness; as, + +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. + +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. + +3. The next is the unjust alienating of temples, utensils, lands, +days, which were separated by God himself.[463] + +4. And next such as were justly consecrated by man; as is aforesaid in +the degrees of holiness. + +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. + +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.[464] + +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. + +[463] 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. + +[464] Matt. xii. 5. + + +Quest. CLXXII. _Are all religious and private meetings, forbidden by +rulers, unlawful conventicles? Or are any such necessary?_ + +_Answ._ 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). + +For aught I know, we are agreed, + +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.[465] + +2. That it is a great mercy therefore where the rulers allow the +church such public worship. + +3. That, _caeteris paribus_, 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. + +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. + +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.[466] + +2. That God may be acceptably worshipped in all places when it is our +duty. + +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). + +4. That no minister must forsake and give over his work while there is +need, and he can do it.[467] + +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.[468] + +6. That in cases of real (not counterfeit) necessity, they that are +hindered from exercising their ministerial 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. + +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.[469] + +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, _Cum pii, cum boni +coeunt, non factio dicenda est, sed curia_: 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. + +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. + +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. + +[465] 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. + +[466] 1 Cor. xvi. 12; Rom. xvi. 5; Acts xii. 12; Col. iv. 15. + +[467] Matt. xviii. 20; 1 Cor. ix. 16; 1 Thess. ii. 15, 16; Acts iv. +19. See Dr. Hammond in loc. + +[468] 1 Tim. ii. 8; Acts viii. 4; 1 John iii. 17; 2 Tim. iv. 1-3; Heb. +x. 25. + +[469] See much of this case handled before, quest. 109, 113. + + +Quest. CLXXIII. _What particular directions for order of studies, and +books, should be observed by young students?_ + +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. + +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. + +_Direct._ 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. + +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 duty; and what their danger, and what their temptations and +impediments, and how to escape. + +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 (_caeteris paribus_) hath great +advantage in, above all others, to know the right, and be preserved +from errors. + +_Direct._ 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). + +_Direct._ 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. + +_Direct._ IV. Unite all =ontologia=, 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. + +_Direct._ V. When you study only to know what is true, you must begin +at the _primum cognoscibile_, and so rise _in ordine cognoscendi_; 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, +_juxta ordinem essendi_, where God must be the first and last; the +first efficient Governor and End of all. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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 _a minus notis_. Lay no stress +on small or doubtful things. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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, 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. + +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. + +I have made some attempt to draw out so much, especially _de mundo et +de homine_, in my "Methodus Theologiae," though I expect it should no +more satisfy others, than any of theirs have satisfied me. + +_Direct._ XII. When you have well stated your ontology or real +science, then review your logic and organical part of metaphysics; and +see that _verba rebus aptentur_; 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. + +_Direct._ XIII. Somewhat of ethics may be well learned of +philosophers, but it is nothing to the Scripture's christian ethics. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +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.[470] 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. + +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: +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. + +_Direct._ 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 _de facto_ did then +obtain. 3. Some must be read wholly, and some but in part. 4. Councils +and church history here have a chief place. + +_Direct._ XVIII. With them read the best commentators on the +Scriptures, old and new. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +_Direct._ 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. + +I proceed now to give you some names of books. + +[470] I mention not your reading the Scripture, as supposing it must +be your constant work. + + +Quest. CLXXIV. _What books, especially of theology, should one choose, +who for want of money or time can read but few?_ + +_Answ. General._ 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. + +_Object._ 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. + +_Answ._ 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. + +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. + +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. + +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, when their helps were so much less than ours? + +5. Knowledge hath abundantly increased since printing was invented; +therefore books have been a means to it. + +6. The fathers then wrote voluminously; therefore they were not +against more writing. + +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. + +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. + +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. + +And now I will answer the question more particularly in this order. + +I. I will name you the poorest or smallest library that is tolerable. + +II. The poorer (though not the poorest); where a competent addition is +made. + +III. The poor man's library, which yet addeth somewhat to the former, +but cometh short of a rich and sumptuous library. + + +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 Theologiae, et Casus Conscientiae, +(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 Encyclopaedia 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, Thaddaei 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. + + +II. When you can get more, the next rank must have all the former with +these additions following. + +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. + +II. For logic: 1. Fasciculus Logicus, or Smith, Keckerman, +Burgersdicius. 2. Of the moderate Ramists, that take in both, Henry +Gutherleth. + +III. For physics: 1. Magirus, Combachius, Burgersdicius, Wendeline, +and Sennertus. 2. Commenius. 3. Mr. Gott. 4. Lord Bacon and Mr. Boyle. + +IV. More particularly, De Anima: Tolet, Melancthon, with Vives and +Amerbachius, (they are printed together in one book,) Sennerti +Hypomnemata, Scaliger's Exercitationes. + +V. De Corpore Humano: Galen, Fernelius, Bartholine, Harvy de +Generatione Animalium. + +VI. De Motu: Mousnerius, Dr Wallis. + +VII. Of astronomy: Gassendus, Riolanus. + +VIII. Of geography: Cluverius, or Abbot, Ortelius, Mercator, Heylin, +the globe or map Geog. Nubiens. + +IX. Of mathematics in general: Euclid, Barrow, Rami Schol. cum +Prolegom., Snellii, Bettinus, Herigone. + +X. Arithmetic in particular: Record, Wingate, &c. + +XI. Geometry: Ramus cum comment. Snellii, and Schoneri, Metii, Dr. +Wallis, &c. + +XII. Music: Thos. Morley, Simpson. + +XIII. Of chronology and general history: Helvici Chronol., Usher's +Annals, Idea Histor. Univers., Bucholtzer, Calvisius, Functius, Jacob. +Capellus, Raleigh. + +XIV. Particular history is endless: among so many I scarce know what +to say more, than read as many as you can; especially, + +1. The Roman historians (which are joined together). + +2. The Greek historians. + +3. Diog. Laertius and Eunapius de vitis Philosoph. + +4. Plutarch's Lives. + +5. Of England, Matth. Paris, Hoveden, Camden, Speed, Rushworth's +Collections. + +6. Of France, Thuanus, (who also taketh in most of the European +history of his time,) Commines, Serres. + +7. Of Belgia, Grimston, and Grotius, and Strada. + +8. Of Germany, the collections of Pistorius, Ruberus, and Freherus. + +9. Of Italy, Guicciardine. + +10. Knowles's Turkish History, and Leunclavius. + +11. Of Abassia, Godignus, and Damianus a Goes. + +12. Of Judea, George Sandys's Travels, and Brocardus. + +13. Of Armenia and Tartary, Haitho Armenius, and the rest in the Novus +Orbis, especially Paulus Venetus there. + +14. Of Africa and India, Leo Afer, and Ludovicus Romanus. + +15. Of China, Siam, Japan, &c. Varenius, Maffaei Histor. Indica cum +Epist. Jesuit., Alvarez and Martinius. + +16. Of Indostan, Terry. + +17. Of Muscovy, Sigismundus. + +18. Of Sweden, Olaus Magnus (but fabulous.) + +19. Of Scotland, J. Major, Hector Boethius, Dempster. + +20. Of antiquities: Rosinus Rom. Antiquit., Godwin, Selden de diis +Syris, &c., Ferrarii Lexicon. + +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, +Micraelius, 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 Vitae suae, Knox's and Spotswood's Hist. Scot., Regenvolscius +Hist. Eccl. Sclavon., Usher's Primordia Eccles. Brit., Parker's +Antiquitates Eccles. Brit., Melchior Adami Vitae 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. + +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 _ad sudorem (aliquando +largiorem, in habitu seroso vel pituitoso)_. 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, + +XVII. Of politics, and civil law, and ethics, read Besoldus, Willius, +Danaeus, 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. + +XVIII. For methods of divinity, read Paraeus'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. + +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 Placaeus'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. + +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, Paraeus, Musculus, Lyra, +Estius, Jansenius, Chemnitius Harm., Mr. Cradock's Harm., Maldonate, +Lorinus, Dixon, Hutchinson, Drusius, Picherelli Opuscula. + +XXI. Such as open some hard texts only, and reconcile seeming +contradictions, Thaddaeus, 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. Biblicae, Caninii Disq., +Suicerus, Boies, Mede's Works, Weemse, Bootii, Sculteti +Exercitationes. + +XXII. Helps to understand the Scriptures: Broughton's Consent of +Scripture, Usher of the Septuagint, &c., Illirici Clavis Scripturae, +the foresaid Treatises of Customs, all Bochartus, (Geograph. et de +Animalibus,) Brierwood's Inquiries, Buxtorf de Synag. Jud., Cunaeus, +Sigonius and Steph. Menochius de Repub. Hebr., Sixt. Amama, Euseb. +Nirembergius de Antiq. Scripturae, the Polyglot Bibles various +versions, Ravanellus. + +XXIII. For defence of the christian faith against atheists and +infidels: Hier. Savonarola, Vander Meulin, Stillingfleet's Orig. +Sacrae., 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. + +XXIV. Cases of conscience, besides Amesius, Perkins, Dixon, Greg. +Sayrus's Clavis Regia, Azorius, Dr. Jer. Taylor's Ductor Dubitantium. + +XXV. Councils: Lydius Caranza, Crab, Binnius, Spelman, Justellus, +Synod. Dordr. + +XXVI. Canonists and helps to understand councils: The Decretals, or +Corpus Juris Canon., Zabarell, Panormitane, Navarrus, Albaspinaeus, +Justellus, Blondel de Decret., Balsamon, Zonaras and Photius, Miraei +Notitia Episcopatuum, (but not trusty,) Chenu de Episcopatibus +Gallicis, Filesacus. Histor. Concil. Trident. + +XXVII. Fathers: Clem. Rom., Usher's and Iz. Vossii Ignatius, Justin +Martyr, Irenaeus, Clem. Alexand., Tertullian, Cyprian, Origen, +Athenagoras, Tatianus, Arnobius cum Minutio Foelice, Lactantius, +Athanasius. These are not very voluminous: Optatus, Eusebii Praeparatio +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. + +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, Dallaeus 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. + +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. + +XXX. Controversies (besides the forementioned against heathens and +infidels). + +1. Protestants and papists: Bellarmine, Stapleton, Costerus, Becanus, +Holden, Brierley's Protest. Plea, Richworth's and White's Dialogues. + +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 (Gallice); all Dallaeus's +Works; Albertinus de Transubst. cum Clodii Defens. Davenant de +Justitia et Determinationes, Rivet's Cathol. Orthod., Pet. Molinaei de +Novitate Papismi, (Englished,) Pet. Molinaeus 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 Molinaeus's Works. + +2. About predestination, grace, free-will, the Jesuits, Lutherans, and +Arminians against the Dominicans, Jansenists, and Calvinists. On one +side, Molinaeus, Fonseca, Pennottus propugnac. Libert. Petr. a Sancto +Joseph, Arminius, Episcopius, Covinus, Grevinchovius, Tilenus, Tilenus +junior. + +On the other side; Alvarez, Jumel, Jansenius, Twisse, Synod. Dord., +Molinaei Anatom. Armini., Amesius, Zanchius, &c. But the conciliators +are soundest. + +3. Of Socinianism and Arianism. For them: historians, Philostorgius +and Sandius: disputers, Volkelius, Socinus, Lushington on the Hebr. + +Against them: Jos. Placaeus, 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. + +4. Of justification, enow are named before, XVIII. specially Le Blanc, +also Pemble, Bishop Downame, Warren. + +5. The antinomian and libertine controversies: _pro_, Dr. Crisp, +Maccovius in quibusdam, Saltmarsh, Crandon, Paul Hobson, Den, Town, +Eaton. + +_Contr._ Gataker, Ball of the Covenant, Anth. Burgess; all the writers +of justification before praised, XVIII.; Weld's History of +Antinomians. + +6. About infant baptism: _cont._ Tombes, Blackwood, Fisher. + +_Pro_, Church, Marshall, Whiston, Blake. + +7. Of the Lord's day, or christian sabbath: _cont._ Ironside, Heylin, +Pocklington, Franc. White, Brierwood, Broad. + +_Pro_, Dr. Young, Eaton, Cawdrey, and Palmar, Dr. Twisse, Hughes, +Sprint, Dr. Owen, Mr. George Abbot, Shephard. + +8. Of diocesan prelacy: _cont._ 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. + +_Pro_, Petavius, Saravia, George Downame, Bilson, Hooker, Whitgift, +Dr. Hammond. + +9. Of the rest of English conformity, liturgy, and ceremonies: _pro_, +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. + +_Contr._ Cartwright, Parker of the Cross, Bradshaw's Twelve Arguments, +&c., Amesius against Morton, and his Fresh Suit against Burgess, +Nicols, the Savoy Prop. + +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. + +10. Of Erastianism: _pro_, Erastus, Coleman, Hussey, Lud. Molinaeus, +(in appearance,) Selden de Synedriis. + +_Cont._ Beza, Gillespie's Aaron's Rod, and Nihil Respondes, Hammond of +the Keys. + +11. Of separation: _pro_, Johnson, Canne, Ainsworth; and for +semi-separation, (from liturgy and sacraments, but not from sermons,) +Robinson. + +_Cont._ John Paget, Bradshaw, Gifford, Hildersham, Ball, Gataker, +Bernard, Rob. Abbot, (not the bishop,) William Allen's Retract. of +Separation. + +12. Of independency: _pro_, Norton, (moderate,) Hooker, Allen and +Shephard, Burton, Apologet. Narrative, Reasons of the Dissenters in +the Assembly, Dr. Owen's Catechism, and of Schism. + +_Cont._ 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. + +XXXI. Conciliators. 1. Between discordant christians in general: +Jacobi Acontii Stratagemata Satanae, Usher in Eph. iv. 3, old +Vincentius Lirinensis, Ruperti Meldenii Paraenensis; a Socinian Veritas +Pacifica (and many such of theirs proposing ill terms.) + +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. + +3. Between all protestants, especially Lutherans, Arminians, and the +reformed churches: Duraeus, Calixtus, Hall's Peacemaker, and Pax +Terris, Bishop Morton, Davenant, and Hall together, their Pacific.; +Amyraldus, Junius de Praedeterminatione and Irenic., Hottonus de +Tolerantia, Paraei 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. + +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. + + +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. + +I. Add when you come to your lexicons, Morellius or Cowper, Beckman de +Orig. Verb., Phavorinus and Hesychius, and Dr. Castle's Oriental +Lexicon. + +II. To logicians, Downame, Dietericus, Lublin, Smigletius, with +Aristotle, Claubergius. + +III. To physics, Philoponus, Telesius, Le Grand, Cartesius, Regius, +Hereboord, Sckeggius, Gassendus, Patricius, K. Digby, White. + +IV. De corpore humano: Crook's Anatomy, or Vesalius, Lower de Motu +Cordis, Harvey and Wallaeus de Circulat. Sang., Willis's Works, Needham +de Form. Foetus, Steno de Musculis, Sylvius, Horne, Bates and +Glisson, Anatom. Hepat. and de Rachitide, Wharton de Glandulis. + +V. De anima: Claud. Mammertus, Nemesius, (in Bibl. Pat.,) Plato, +Plotinus, Fromondus, Cicero Tusc. Qu., H. More. + +VI. Of metaphysics: Scheilbler, Suarez, Timpler, Burgersdicius, +Senguerdius, Jacchaeus, Gorlaeus, Ritschel, Camponella, Meurisse. + +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. + +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, Balaeus, 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; Petraeus's History. Also, +Mart. Crusii Turcograecia; Kircher of the Coptics, Hornius, +Archotologia Gothofredi edit. 1649, Rovillii promptuarium Iconum, +Verheiden's Icones Theolog. Reformat. fol., Vossius de Historicis, +Bezae Icones, Hospinian's Histor. Sacrament. et de Orig. Templorum, +Vossii Hist. Pelag., Gutherleth's Hist., Paraeus, Laetus, Pezelius: but +there is no end. + +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, Dodonaei 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, Paraeus. + +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. + +So Rudius de Pulsibus, Forestus de Insert. Urin. judic. Sanctorius et +Opicius de Med. Statica, Deodatus de Diaetetic., Bacon de Vita Longa, +Venner, Brunfelsis. + +X. To politics add, Tholosanus, Althusius, Arnisaeus, Bodin de Rep. +White. + +To ethics, Buridane, More, Wendeline, Danaeus, Gataker's Antonine, +Seneca, Plutarch's Morals. + +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. + +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 Foedere, Sanderson de Juram., Pemble's +Works, all Mede's Works, Rivet's Select Disputations, Zanchii Opera, +Dr. Field, all Dallaeus, and Blondel, Turretine de Satisfactione. + +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, Espencaeus. 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. + +XIV. Subordinate helps for understanding and preaching. Concordances: +Heb. Buxtorf, Graec. 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. + +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. + +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. + +XVII. Of councils more, and canonists, and liturgies: Jus Orientale +Graecorum per Leunclavium, Bochelli Decreta Gallic. Sirmondi Concil. +Gall. Longus. + +Actus Conventus Thorunensis, Formula Concordiae Germ. The Westminster +Assembly's Acts, English Canons, Fasti Siculi, Morini exercit. Eccles. + +Zepper. Polit. Eccles., Hammond, Lestrange of Liturgies, Antiquitates +Liturgicae, Cassander's Works, Claud. Sainctes, Gavantes de Ritibus, +Vicecomes. + +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. + +XIX. Schoolmen more; Bonaventure, Alensis, Cajetan, Bannez, Biel, +Cameracensis, Franc. Mayro, Capreolus, R. Armachanus, Bradwardine, +Faber Faventinus, Hervaeus, John and Fr. Pici Mirandula, Fr. Victoria, +Suarez, Vasquez, Albertinus in Thom. Aquila Scottellus: Ripalda nameth +more if you would have more. + +XX. Antipapists; Pappus of their contradictions, Gentiletus, Morton's +Apology and Grand Imposture, Buckeridge Roffensis for Kings, +Crakenthorpe, Paraeus 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.[471] + +_Note_ 1. That these may seem too many, though they are few to a full +and rich library. + +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. + +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. + +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. + +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. + +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. + +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. + +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 _nunquam bene fit, quod fit +praeoccupato animo_, saith Hierom truly. + +The whole man and whole time is all too little in so great a work. + +[471] He that would have more books may see Voetius Bibliothec. and +many other catalogues. + + + + + +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.txt or 44655.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. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +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 + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. |