ill
THE
PRACTICAL WORKS
REV. RICHARD BAXTER.
^"
THE
PRACTICAL WORKS
THE REV. RICHARD BAXTER:
A LIFE OF THE AUTHOR,
AND
A CRITICAL EXAMINATION OF HIS WRITINGS,
BY THE
REV. WILLIAM ORME,
AUTHOR OF "the LIFE OF JOHN OWEN, D.D. j" ** BIBLIOTHECA EIBLICA," ETC
VOL. V.
IN TWENTY-THREE VOLUMES.
LONDON:
JAMES DUNCAN, 37, PATERNOSTER ROW.
MDCCCXXX.
\ ". v
^'
LONDON:
PRINTED BY MILLS, JOWETT, AND MILLS,
BOLT-COURT, FLEET-STREET.
THE
PRACTICAL WORKS
OF THE
REV. RICHARD BAXTER.
VOLUME V.
CONTAINING
THE CHRISTIAN DIRECTORY.
t-i J i^;3i-i iJixiri
CONTENTS
OF
THE FIFTH VOLUME.
CHRISTIAN ECCLESIASTICS,
CHAPTER I.
PAGE
Of the Worship of God in general. The Nature and Reasons
of it, and Directions for it. How to know right Ends in
Worship, &c I
CHAPTER II.
Directions about the manner of Worship, to avoid all corrup-
tions, and false, unacceptable Worshipping of God. The
disadvantages of ungodly men in judging of Holy Worship.
How far the Scriptures are the Rule or Law of Worship
and Discipline, and how far not ? Instances of things un-
determined in Scripture. What Commands of Scripture
are not universal and perpetual ? May danger excuse from
Duty, and when ? Rules for the right manner 18
VOL. V. b
p
\i CONTENTS.
CHAPTER III.
PAOB
Directions about the Christian Covenant with God, and Bap-
tism. The Covenant, what ? The Parties, Matter, Terms,
Forms, necessary Modes, Fruits, &c. External Baptism,
what ? Complete Baptism, what? Of renewing the Co-
venant .' . 39
CHAPTER IV.
Directions about the Profession of our Religion to others.
The greatness of the Duty of c<pen Profession. When and
how it must be made ? 49
CHAPTER V.
Directions about Vows and particular Covenants with God. . 54
Til. 1. Directions for the right making such Vows and Co-
venants. What a Vow is? The sorts of Vows. The use and
obligation. Whether any things be indiflPerent j and such
may be Vowed ? As Marrying, &c. May we Vow things in-
difiFerent in themselves, though not in their circumstances ?
In what cases we may not Vow. What if Rulers command
it? What if I doubt whether the matter imposed be law-
ful ? Of Vowing with a doubting conscience ibid.
Tit.'Z. Directions against Perjury and Perfidiousness ; and
for keeping Vows and Oaths. The heinousness of Perjury.
Thirty-six Rules about the obligation of a Vow, to shew
when and how far it is obligatory j usefulin an age stig-
matized with open Perjury. (Mostly out of Dr. Sanderson.)
What is the Nullity of an Oath? Cases in which Vows
must not be kept g9
How far Rulers may Nullify a Vow ? Num. xxx. opened.
Of the accidental evil of a Vow. Of Scandal. Q. Doth
an error ' de persona ' caused by that person disoblige me ? 76
qONTENTS. vir
CHAPTER VI.
PAGE
Directions to the People concerning their internal and private
Duty to their Pastors, and their profiting by the Ministerial
office and gifts 107
The Ministerial Office opened in fifteen particulars 108
The Reasons of it. Ill
The true old Episcopacy ibid.
Special Duties to your own Pastors above others 1 12
Of the Calling, Power, and Succession of Pastors 115
The best to be preferred H^
The order of Ministerial teaching, and the resolution of faith 120
How far Human faith conduceth to Divine 127
OfTradition 130
What use to make of your Pastors 131
CHAPTER Vn.
Directions for the discovery of Truth among contenders, and
how to escape Heresy and Deceit. Cautions for avoiding
Deceit in Disputations 134
CHAPTER VIII.
Directions for the Union and Communion of Saints, and for
avoiding Unpeaceableness and Schism 151
Wherein our Unity consisteth . 152
What Diversity will be in the Churches. What Schism is ?
What Heresy ? What Apostacy ? Who are Schismatics ?
The degrees and progress of it. What Separation is a
Duty? 158
Q . Is any one form of Church-government of Divine appoint-
ment? May man make new Church-officers ? 163
The benefits of Christian concord j to themselves, and to in-
fidels 170
The mischiefs of Schism 175
viii CONTENTS.
PAGE
Whether Papists or Protestants are Schismatics 175
The aggravations of Division 179
Two hindrances of our true apprehension of the evil of Schism 185
Directions against it 186
Of imposing defective Liturgies 188
The testimonies of antiquity against the bloody and cruel way
of curing Schism. Their character of Ithacian Prelates. . 208
CHAPTER IX.
Twenty Directions how to worship God in the Church-as-
semblies *215
CHAPTER X.
Directions about our Communion with holy souls departed,
now with Christ 2^3
CHAPTER XI.
Directions about our Communion with the holy angels .... 235
ECCLESIASTICAL CASES OF CONSCIENCE.
Q. 1. How to know which is the true Church among all pre-
tendersj, that a Christian's conscience may be quiet in his
Relation and Communion 24^
Q. 2. Whether we must esteem the Church of Rome a true
Church ? and in what sense some Protestant divines affirm
it, and some deny it ? 254
»
CONTENTS. ix
Page
Q. 3. Wiiether we must take the Romish clergy for a true
ministry? 256
Q. 4. Whether it be necessary to believe that the Pope is the
Antichrist? 262
Q. 5. Whether we must hold that a Papist may be saved ? . 263
Q. 6. 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 ? . . 265
Q. 7. Whether the true calling of the Minister by Ordination
or Election be necessary to the essence of the church ? . . ^66
Q. 8. 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 ? 268
Q. 9. 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 ? 270
Q. 10. What if the magistrate command the people to receive
one pastor, and the bishop or ordainers another, which of
them must be obeyed? 275
Q. li. 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 ? 276
Q. 12. Whether there be or ever was such a thing in the world
as one Catholic church, constituted by any head besides or
under Christ ? 280
Q. 13. Whether there be such a thing as a visible Catholic
church, and what it is ? 281
Q. 14. What is it that maketh a visible member of the univer-
sal church, and who are to be accounted such ? 282
Q. 15. 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 ? ibid,
Q. 16. What is necessary to a man's reception into member-
ship in a particular church, over and above this aforesaid
title ? Whether any other trials, or covenant, or what ? . . 285
Q. 17. Wherein doth the ministerial office essentially consist ? 287
Q. 18. Whether the people's choice or consent is necessary
to the office of a minister in his first work, as he is to con-
vert infidels and baptize them? And whether this be a
work of office, and what call is necessary to it ? 289
I
X CONTENTS.
PAGE
Q. 19. Wherein consisteth the power and nature of ordina-
tion? And to whom doth it belong? And is it an act of
jurisdiction ? And is imposition of hands necessary in it ? 292
Q. 20. Is ordination necessary to make a man a pastor of a
particular church as such ? And is he to be made a gene-
ral minister, and a particular church elder or pastor at once,
and at one ordination ? 295
Q. 21. May a man be oft, or twice ordained ? 296
Q. 22. How many ordainers are necessary to the validity of
ordination by Christ's institution, whether one or more ? 300
Q. 23. 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 mi-
nister or not ? 302
Q. 24. Hath a bishop power by Divine right to ordain, de-
grade or govern, excommunicate or absolve in another's
diocese or church, either by his consent or against it ? And
doth a minister that officiateth in another's clmrch, act as
a pastor, and their pastor, or as a private man ? And doth
his ministerial office cease when a man removeth from his
flock ? 304
Q. 25. Whether canons be laws, and pastors have a legisla-
tive power? 306
jQ. 26. Whether church-canons or pastors' directive deter-
minations 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 j as also by an impartial
transferring the case to the precepts of parents and school-
masters to children, without respect to their power of the
rod, (or supposing that they had none such) ? 309
Q. 27. 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 go-
vernor of it upon earth ? And if Christ hath instituted
none such, whether prudence and the law of nature oblige
not the church to set up and maintain an universal ecclesias-
tical monarchy or aristocracy j seeing that which is every
man's work, is no man's, and omitted by all ? ibid.
Q. 28. ^Vhois the judge of controversies in the church ? 1.
About the exposition of the Scriptures and doctrinal points
in themselves. ,2. About either heresies or wicked prac-
"CONTENTS. iti
PAGE
tices, £is they are charged on the persons accused of them :
that is, 1 . Antecedently to our practice, by way of regula-
tion. 2. Or consequently by judicial sentence (and execu-
tion) on oflfenders ? 311
Q. 29. Whether a parent's power over his children, or a pas-
tor's, or many pastors or bishops over the same children as
parts of their flocks, be greater, or more obliging in mat-
ters of religion and public worship ? 314
Q. 30. May an office-teacher or pastor be at once in the stated
relation of a pastor, and a disciple to some other pastor ? • • 315
Q. 31. Who hath the power of making church-canons ? , . . 316
Q. 32. Doth baptism as such enter the baptized into the uni-
versal church J or into a particular church, or both ? And
is baptism the particular church-covenant as such? .... 317
Q. 33. Whether infants should be baptized, I have answered
long ago in a Treatise on that subject? 318
Q. What infants should be baptized ? And who have right to
sacraments ? And whether hypocrites are unequivocally or
equivocally Christians and church-members, I have resolved
in my *' Disputation of Right to Sacraments." ibid.
Q. 34. Whether an unbaptized person who yet maketh a pub-
lic profession of Christianity be a member of the visible
church ? And so of the infants of believers unbaptized ? ibid.
Q. 35. Is it certain by the Word of God, that all infants bap-
tized, and dying before actual sin are undoubtedly saved ?
Or what infants may we say so of ? 319
Q. 36'. What is meant by this speech, that believers and their
seed are in the covenant of God ; which giveth them right
to baptism? 333
Q. 37. Are believers* children certainly in covenant before
their baptism j and thereby in a state of salvation j or not
till they are baptized ? 334
Q. 38. Is infants' title to baptism and the covenant benefits
given them by God in his promises upon any proper moral
condition, or only upon the condition of their natural rela-
tion J that they be the seed of the faithful ? 336
Q, 39. What is the true meaning of sponsors, (* patrimi'), or
godfathers, as we call them ; and is it lawful to make use
of them ? 338
Q. 40. On whose account or right is it that the infant hath
title to baptism and its benefits ? Is it on the parent's, an-
cestor's, sponsor's, the church's, the minister's, the magis-
trate's, or his own ? 341
xii CONTENTS.
PAGE
Q. 41. 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 ? 344
Q. 42. 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 sal-
vation, that are not inherently sanctified ? And whether
any fall from this infant state of salvation ? 345
Q. 43. Is the right of the baptized (infants or adult) to the
sanctifying operations of the Holy Ghost now absolute j or
suspended on further conditions ? And are the parents*
further duty 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 bap-
tized infants or not ? 354
Q. 44. 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 bap-
tism ? 358
Q. 45. What is a proper violation of our baptismal covenant ? 361
Q. 46. May not baptism in some cases be repeated ; and when ? 36'2
Q. 47. Is baptism by laymen or women lawful in cases of ne-
cessity ; or are they nullities, and the person to be re-bap-
tized ? 364
Q. 48. May Anabaptists that have no other error, be permit-
ted in church-communion ? 365
Q. 49. May one offer his child to be baptized, with the sign
of the cross, or the use of chrisms, the white garment,
milk and honey, or exorcisms as among the Lutherans,
who taketh these to be unlawful things r • • • 366
Q. 50. Whence came the ancient universal custom of anoint-
ing at baptism, and putting on a white garment, and
tasting milk and honey j and whether they are lawful to us ? 367
Q. 51. Whether it be necessary that they that are baptized in
infancy, do solemnly at age review and own their baptis-
mal covenant before they have right to the state and pri-
vileges of adult members ; and if they do not, whether
they are to be numbered with Christians or apostates ? . . . . 369
CONTENTS. xiii
PAGE
Q. 52. Whether the universal church consist only of particu-
lar churches and their members } 370
Q. 53. Must the pastor first call the church and aggregate
them to himself, or the church first congregate themselves
and then choose the pastor ? 371
Q. 54. Wherein doth a particular church of Christ diflfer
from a consociation of many churches ? ibid.
Q. 55. Whether a particular church may consist of more as-
semblies than one j or must needs meet all in one place ? 372
Q. 56. Is any form of church-government of Divine institution? 373
Q. 57. Whether any forms of churches and church-govern-
ment or any new church-officers may lawfully be invented
and made by man ? 380
Q. 58. 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 j or their proper work may be performed
by such ? 397
Q. 59. May a layman preach or expound the Scriptures 3 or
what of this is proper to the pastor's office } 399
Q. 60. What is the true sense of the distinction of pastoral
power ' in foro interiore et exteriore,' rightly used ? 400
Q. 61. In what sense is it true, that some say that the ma-
gistrate only hath the external government of the church,
and the pastor the internal ? • • 401
Q. 62. Is the trial, judgment, or consent of the laity neces-
sary to the admittance of a member into the universal or
particular church ? 402
Q. 63. What power have the people in church-censures
and excommunication ? 404
Q. 64. What is the people's remedy in case of the pastor's
mal-administration ? 405
Q. 65. May one be a pastor or a member of a particular
church who liveth so far from it, as to be incapable of
personal communion with them ? ibid.
Q. 66. If a man be injuriously suspended or excommunicated
by the pastor or people, which way shall he have remedy ? 406
Q. 67- Doth presence always make us guilty of the evils or
faults of the pastor in God's worship, or of the church ?
or in what cases are we guilty ? 407
Q. 68. Is it lawful to communicate in the sacrament with
wicked men ? ibid.
xiv CONTENTS.
FACE
Q. 69. Have all the members of the church right to the
Lord's table, and is suspension lawful ? 408
Q. 70. 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 the hear-
ing of the Word, and prayer, between infant members, and
adult, confirmed ones ? ^ 410
Q. 7 1 . Whether a form of prayer be lawful? 414
Q. 72. Are forms of prayer or preaching in the church lawful ? 415
Q. 73. Are public forms of man's devising or composing
lawful? 416
Q. 74. Is it lawful to impose forms on the congregation or
the people in public worship r • • • ,.,... ibid.
Q. 75. Is it lawful to use forms composed by man, and im-
posed not only on the people, but on the pastors of the
churches ? 417
Q. 76. Doth not the calling of a minister so consist in the ex-
ercise of his own ministerial gifts, that he may not officiate
without them, nor make use of other men's gifts instead of
them ? 418
Q. Is it lawful to read a prayer in the church ? 421
Q. 77. Is it lawful to pray in the church without a prescribed
or premeditated form of words ? 422
Q. 78. Whether are set forms of words, or free praying with-
out them the better way j and what are the commodities,
and incommodities of each way ? ibid.
Q. 79. 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 to forbear them, or to do it
for the church's peace ? 428
Q. 80. May or must a minister silenced, or forbid to preach
the Gospel, go on still to preach it against the law ? . . . . 429
Q. 81 . May we lawfully keep the Lord's day as a fast ? . . . . 432
Q, 82. How should the Lord's day be spent in the main ? ibid,
Q. 83. May the people bear a vocal part in worship, or do
any more than say. Amen ? 433
Q. 84. Is it not a sin for our clerks to make themselves the
mouth of the people, whoarenotordained ministers of Christ? 438
^.85. Are repetitions of the same words in church-prayers
lawful? , ibid.
-Q. 86. Is it lawful to bow at the name of Jesus ? 439
CONTENTS. XV
PAGE
Q. 87. Is it lawful to stand up at the Gospel as we are ap-
pointed ? 440
Q. 88. Is it lawful to kneel when the Decalogue is read ? . . ibid.
Q. 89. What gestures are fittest in all the public worship ?. . 44 1
Q. 90. 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. ? , . . . 442
Q. 91. What if the pastor excommunicate a man, and the
people will not forbear his communion, as thinking him
unjustly excommunicated ? ibid.
Q. 92. May a whole church, or the greater part be excom-
municated ? 443
Q. 93. What if a church have two pastors, and one ex-
communicate a man and the other absolve him^ what
shall the church and the dissenter do ? 444
Q. 94. For what sins may a man be denied communion or
excommunicated ; whether for impenitence in every little
sin J or for great sin without impenitence ? ibid.
Q.95. Mustthe pastorexamine the people beforethesacrament? 446
Q. 96. Is the sacrament of the Lord's supper a converting
ordinance ? ibid.
Q. 97. Must no man come to the sacrament that is uncertain
or doubtful of the sincerity of his faith and repentance ? • • 447
Q. 98. Is it lawful or a duty to join oblations to the sacra^
ment, and how ? • » • 448
Q. 99. How many sacraments are there appointed by Christ ? 449
Q. 100. How far is it lawful, needful, or unlawful for a man
to afflict himself by external penances for sin ? 452
Q, 101. Is it lawful to observe stated times of fasting imposed
by others, without extraordinary occasions ; and particu-
larly Lent ? » • * . • 454
Q. 102. May we continue in a church where some one ordi-
nance of Christ is wanting ; as discipline, prayer, preach-
ing, or sacraments, though we have all the rest ? 457
Q. 103. Must the pastors remove from one church to another,
whenever the magistrate coramandeth us, though the
bishops contradict it, and the church consent not to dis-
miss us } And so of other cases of disagreement •• y«M ^i 458
Q. 104. Is a pastor obliged to his flock for life j or is it lawful
Bo to oblige himself -, and may he remove without their
consent ? And so also of a church-member, the same
cjuestions are put ^gQ
xvi CONTENTS.
PAGE
Q. 105. 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 ? 462
Q. 106. To whom doth it belong to reform a corrupted
church 3 to the magistrates, pastors, or people ? ibid.
Q. 107. Who is to call synods ; princes, pastors, or people ? 463
Q. 108. To whom doth it belong to appoint days and assem-
blies for public humiliation and thanksgiving ? 464
Q. 109. May we omit church- assemblies on the Lord's day,
if the magistrates forbid them ? 465
Q. 1 10. 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 circumstances ? 466
Q. 111. Must subjects or servants forbear weekly lectures,
reading, or such helps, above the Lord's day's worship, if
princes or masters do forbid them } 467
Q. 112. Whether religious worship may be given to a crea-
ture, and what ? 468
Q. 113. What images, and what use of images, is lawful or
unlawful ? 472
Q. 114. Whether stage-plays, where the virtuous and vicious
are personated, be lawful ? 482
Q. 115. Is it ever unlawful to use the known symbols and
badges of idolatry ? 486
Q. 116. Is it unlawful to use the badge or symbol of any
error or sect in the worship of God ? 487
Q. 117. Are all indifferent things made unlawful to us, which
shall be abused to idolatrous worship ? 488
Q.118. May we use the names of week days -which idolaters
honoured their idols with, as Sunday, Monday, Saturday,
and the rest ? And so the months ? 489
Q. 119. Is it lawful to pray secretly when we come first into
church, especially when the church is otherwise employed ? 490
Q. 120. May a preacher kneel down in the pulpit and use his
private prayers when he is in the assembly ? 491
Q. 121. 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 ? ibid.
Q. 122. May the name * priests,' ' sacrifice,' and ' altar' be law-
fully now used instead of ^ Christ's ministers,' * worship,'
and the ' holy table ? ' 493
CONTENTS. xvii
PAGE
Q. 123. May the communion-table be turned altarwise and
railed in j and is it lawful to come up to the rails to com-
municate ? 495
Q. 124. Is it lawful to use David's psalms in our assemblies ? 496
Q. 125. May psalms be used as prayers, and praises and
thanksgivings j or only as instructive ? even the reading
as well as the singing of them } 497
Q. 126. Are our church-tunes lawful being of man's invention ? ibid.
Q. 127. Is church-music by organs or such instruments
lawful ? 499
Q. 128. Is the Lord's day a sabbath, and so to be called and
kept, and that of Divine institution j and is the seventh
day sabbath abrogated. ? &c 501
Q. 129. Is it lawful to appoint human holy-days, and ob-
serve them ? ibid.
Q. 130. How far are the Holy Scriptures a law and perfect rule
to us ? 502
Q. 131. What additions or human inventions in or about re-
ligion not commanded in Scripture, are lawful or unlawful ? 505
Q. 132. 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 ? 507
Q. 133. 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) ? 510
Q. 134. What are the mischiefs of unlawful additions in re-
ligion ? 515
Q. 135. What are the mischiefs of men's error on the other ex-
treme, who pretend that Scripture is a rule where it is not,
and deny the aforesaid lawful things, on pretence that Scrip-
ture is a perfect rule, (say some, for all things) ? 517
Q. 136. How shall we know what parts of Scripture precept
or example were intended for universal, constant obliga-
tion, and what were but for the time and persons that they
were then directed to ? ^ 519
Q, 137. How much of the Scripture is necessary to salvation
to be believed and understood ? 522
Q. 138. 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 man's
opportunities of knowledge ? , * , 524
xviii CONTENTS.
PAGE
Q. 139. 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 ? . . . 528
Q. 140. What is the use of catechisms ? 530
Q. 141. 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 ? ibid.
Q. 142. What is the best method of a true catechism or sum
of theology ?•• • • •• 531
Q. 143. What is the use of various church-confessions or ar-
ticles of faith ? ibid.
Q. 144. May not the subscribing of the whole Scriptures
serve turn for all the aforesaid ends without creeds,
catechisms, or confessions ? - 532
Q. 145. May 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? • 533
Q. 146. Is the Scripture fit for all Christians to read, being
so obscure ? • 534
Q, 147. How far is tradition and men's words and ministry
to be used or trusted in, in the exercise of faith ? 536
Q. 148. How know we the true canon of Scripture from
Apocrypha ? 537
Q. 149. Is the public reading of the Scripture the proper work
of the minister J or may a layman ordinarily do it, or
another officer ? ibid.
Q. 150. Is it lawful to read the Apocrypha, or any good books
besides the Scriptures to the church ; as homilies ? &c. . 538
Q. 151. May church-assemblies be held, where there is no
minister ; or what public worshij) may be so performed by
laymen, (as among infidels or papists where persecution hath
killed, imprisoned, or expelled the ministry) ? > • 539
Q. 152. Is it lawful to subscribe or profess full assent and
consent to any religious books besides the Scriptures,
seeing all men are fallible ? 540
Q. 153- May we lawfully swear obedience in all things lawful
and honest, either to usurpers, or to our lawful pastors ? . 541
Q. 154. Must aJl ourpreaching be upon some text of Scripture? 544
Q. 155. Is not the law of Moses abrogated j and the whole
Old Testament out of date, and therefore not to be read
publicly and preached ? ibid.
CONTENTS. xix
PAGE
Q, 15^. Must we believe that Moses's law did ever bind
otiier nations, or that any other parts of the Scripture bound
them or belonged to them 5 or that the Jews were all God's
visible church on earth?.....-. 546
Q. 157. 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 ? 548
Q. 158. Should not Christians take up with Scripture wisdom
only, without studying philosophy, or other heathens' hu-
man learning ? 552
Q. 159. If we think that Scripture and the law of nature are
in any point contradictory to each other, which must be
the standard by which the other must be tried ? 554
Q. 160. May we not look that God should yet give us more
revelations of his will, than there are already made in
Scripture ? - ^ . . . 555
Q. 161. Is not a third rule of the Holy Ghost, or more per-
fect kingdom of love to be expected, as different from the
reign of the Creator and Redeemer ? 556
Q. 162. May we not look for miracles hereafter ? 558
Q. 163. Is the Scripture to be tried by the Spirit, or the
Spirit by the Scripture ? and which of them is to be pre-
ferred ? ibid.
Q. 164. How is a pretended prophet or revelation to be tried ? 560
Q. 165. May one be saved who believeth that the Scripture
hath any mistake or errors, and believeth it not all ?..».. . 56 1
Q. 166. Who be they that give too little to the Scriptures, and
who too much ; and what is the danger of each extreme ? ibid.
Q. 167. How far do good men now preach and pray by the
Spirit? 565
Q. 168. 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 operations ? 567
Q. 169. How doth the Holy Ghost set bishops over the
churches ? 568
Q. 170. Are temples, fonts, utensils, church-lands, much
more the ministry, holy ; and what reverence is due to
them as holy? 569
Q. 171. What is sacrilege, and what not ? 571
Q. 172. Are all religious private meetings, forbidden by
rulers, unlawful conventicles, or are any such necessary ? 572
XX CONTENTS.
PAGE
Q. 173. What particular directions for order of studies and
books should be observed by young students who intend
the sacred ministry ? 575
Q. 174. What books should a poor man choose that for want
of money or time can have or read but few. There are
three catalogues set down, (but somewhat disorderly as
they came into my memory). 584
1. The smallest or poorest library 587
2. A poor library, that hath considerable additions to the
former 588
3. Some more additions to them, for them that can go
higher, with some additional notes 596
CHRISTIAN DIRECTORY :
OB, A SUM OP
PRACTICAL THEOLOGY,
CASES OF CONSCIENCE.
DIRECTING CHRISTIANS, HOW TO USE THEIR KNOWLEDGE AND
FAITH; HOW TO IMPROVE ALL HELPS AND MEANS, AND TO
PERFORM ALL DUTIES; HOW TO OVERCOME TEMPTATIONS,
AND TO ESCAPE OR MORTIFY EVERY SIN.
IN FOUR PARTS.
1. CHRISTIAN ETHICS, (OR PRIVATE DUTIES.)
TI. CHRISTIAN ECONOMICS, (OR fAMILY DUTIES.)
III. CHRISTIAN ECCLESIASTICS^ (OR CHURCH DUTIES.)
IV. CHRISTIAN POLITICS, (OR DUTIES TO OUR RULERS AND NEIGHBOURS.)
PART III.
CHRISTIAN ECCLESIASTICS, (OR CHURCH DUTIES.)
A
CHRISTIAN DIRECTORY
PART III.
CHRISTIAN ECCLESIASTICS
DIRECTIONS TO PASTORS AND PEOPLE ABOUT SACRED DOCTRINE,
WORSHIP, AND DISCIPLINE, AND THEIR MUTUAL DUTIES.
WITH THE SOLUTION OF A MULTITUDE OF CHURCH CON-
TROVERSIES, AND CASES OF CONSCIENCE.
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 Cate-
chising," and my '* Reformed Pastor." 4. In the "Re-
formed 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 con-
fessed by all that acknowledge that there is a God *. But
about the matter and manner of his worship, there are no
^ Qui totos dies precabaDtur, et immolabant, ut sui liberi »ibi superstites essent,
VOL. V. B
2 ' CHRISTIAN DIRECTORY. [PART III.
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 impossi-
ble to any but God, which else were not only possible, but
easy, the terms of reconciliation being in themselve*i 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 wor-
shipping of God IS the direct acknowledging of his Being
and perfections to his honour,' Indirectly or consequen-
tially 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 acknow-
ledgment 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 an hypocritical image or
shew of it, equivocally called worship ^. The inward wor-
ship of the heart alone, I have spoken of in the former Part.
The outward or expressive worship, is simple or mixed : sim-
ple when we only intend God's worship immediately in the
action ; and this is found chiefly in praises and thanksgiv-
ing which therefore are the most pure and simple sort of
expressive worship. Mixed worship is that in which we
superstitiosi sunt appellati : quod noraen postea larius patuit. Qui autera omnia
quae ad cultum Deorum pertiaerent, diligenter retractarent, et tanquam relegerent,
suntdicti religiosi, ex relegendo, ut elegantes ex eligendo, a diligendo diJigentes, ex
intelligendo intelligentes. Ita factum est in superstitioso el religiose ; alterum vitii
nomen, alterum laudis. Cic. Nat. D. ii. 72.
^ If they lliat 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, hocesset, in celebritatibus
deorum profecto non fieret. Laert. in Aristip. So Plato allowed drunkenness only
in the feasts of Bacchus, ;
1
GHAP. I.] CHRISTIAN ECCLESIASTICS. : 5
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 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
vsouls ; 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 acknowledg-
ments (by word or deed) are directed immediately to him-
self; but also when we direct our speech to others, if his
praises be the subject of them, and they are intended di-
rectly 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 un-
derstandeth not the true reasons why he should worship
God, will not truly worship him, but be profane in neglect-
ing it, or hypocritical in dissembling, and heartless in per-
formino; 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 partici-
pative 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 ap-
pearance : 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 ut-
terance, that he might know his Creator appearing in his
works, and might communicate this knowledge, and exj)ress
that glory of his Maker with his tongue, which the inferior
4 CHRISTIAN DIRECTORY. [pART III.
creatures express to him in their being *=. 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 rea-
son 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 per-
fection, forbiddeth us to choose a sordid, vile, dishonour-
able 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 sinfuFdistempers and im-
perfections. 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 crea-
ture 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 exer-
cise their bare understandings upon him in barren specula-
tions ; 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 most likely 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 em-
ployed in mere speculations about his works and him, re-
main almost as vain and wicked as before, and professing
themselves wise, are (practically) fools'*.
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;
c Read Mr, Herbert's Poem caJled "Providence."
«! Rom. i. 21, 22.
I
CHAP. I.] CHRISTIAN ECCLESIASTICS. 5
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 order-
eth 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 ® ;" so holy souls would lose their
jbys, 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 hea-
ven, 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 prepa-
ration ; 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. He hath
made it our duty to worship him constantly ; and he know-
eth the reason of his own commands. ** It is written. Thou
shalt worship the Lord thy God, and him only shalt thou
served If God should command us notliing, 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 shew of reason except against; seeing all the reason in
« Mutt. XXV. 41. vii. 23. ' Matt. iv. 10.
6 CHRISTIAN DIRECTORY. [PART J 1 1.
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. II. ' Proud men are most unlike to 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 af-
fecting 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 de-
rivatively 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 re-
quireth 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"^."
Direct, ii i. ' 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, *' Ye worship ye know not
what ^ I " nor as it is said of the Athenians, whose altar was
inscribed, "To the unknown God'." 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 ''." 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 at-
tributes, whom contentious, peevish wranglers call so, be-
cause 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
" Kom. xiii. 7. '' John iv. 22. * Acts xvH. 28. ^ Eccics. v. 1. 4.
qHAP. I.] CHRISTIAN ECCLESIASTICS. '7
worship is but the honourable acknowledgment of his per-
fections ; and mistakingly to praise him for supposed im-
perfections, 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/ 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, be-
cause there would not have been any reasons for the exer-
cise of such an office. But since the fall, not only the Scrip-
tures, 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 na-
ture 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, ui^-
less in subserviency to an effectual mediator who can pro^
cure 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 fa-
vour for ever, and such as are in absolute necessity of a me-
diator 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.
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 ho-
1& CHRISTIAN DIRECTORY. [PART 11?.
liness ; 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. " My voice shalt thou hear in the morn-
ing, 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 toward thy
holy temple ^" " If I regard iniquity in my heart, the Lord
will not hear me ""." ** Who shall abide in God's taberna-
cle, but he that walketh uprightly and worketh righteous-
ness " V God will be sanctified in them that come nigh him ;
and are unsanctified persons fit for this ? and can the un-
holy offer him holy worship ? ** The carnal mind is enmity
against God ;" is it fit then to serve and honour him ^ ?
*' Let him that nameth the name of Christ depart from ini-
quity p." 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^." 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^" 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 \" I know the wicked must " seek
the Lord while he may be found, and call upon him while he
» Psal. V. 3—7. " Psal. Ixvi. 18. r " Psal. xv. 1, 2.
o Rom. viii. 7, 8. Sec 2 Cor. vi. 15—18. p 2 Tim. ii. 19.
q Til. ii. 14. 1 Pet. ii. 5, 9. ^ Heb. xii. 28,i39.
• Prov. XV. 8,
I
CHAP. I.] CHRISTIAN ECCLESIASTICS. ^
is near :" but it must be in " forsaking his way and thoughts
and turning to the Lord*." Simon Magus must first "re-
pent of his wickedness," and then pray that the thoughts
of his heart may be forgiven him". O come not in thy un-
holy, 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 wor-
ship him.
Direct, vi. * Yet take it not as sufficient that thou art in
a state of sanctification, but also particularly sanctify thy-
self to every particular address to God in holy worship.*
Even the child of a king will not go rudely in dirt and fil-
thiness 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 reforma-
tion, 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. \ 11. * 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 ''. 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 ad-
vanced 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 of heart in wor-
ship (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 y. Put off the shoes
of earthly, common, unhallowed affections, whenever you
*■ Isa. Iv. 6, 7. " Acts viii. '2'2. ^ Heb. iv. 13. > lied. v. 1.
to CHRISTIAN DIRECTORY. [PART III.
tread on holy ground, that is, when you are about holy work,
and when you draw near the Holy God. In reverent ado-
ration say as Jacob, " How dreadful is this place ! this ia
none other but the house of God, and this is the gate of
heaven^."
Direct, viii. ' In the worship of God, remember your
communion with the holy angels, and with all the hosts of
heaven.' You are the servants of the same God, and though
you are yet far below them, you are doing that which tend-
eth 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 : 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 commu-
nion with you, admiring, magnifying, extolling, and prais-
ing 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
and resemblance of them*. 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 none to
concur with us. O then, what a raising help would it be,
to praise God as within the sight and hearing of the hea-
venly 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
-^ Gen xxviii. 17. Seelsa. vi, 1,3, 5.
» See Mr. Ambrose's book of Coramunioa wiiii Angels ; and Zanchy on the
same subject: and Mr. Lawrence's and Dr. Hammond's Annotat.on 1 Cor. xi.
CHAP. I.] CHRISTIAN ECCLESIASTICS. 11
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 ^." 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*", 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 pleas-
ing 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^.
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 stageplayer's profane
repeating the same words in scorn of godliness, or an hypo-
crite'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*^. 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 commu-
»» Eph.iii. 10. 1 Pet. i. 12. c Col. ii. 18.
_ «i Adulterium est, impiiun est, sacrilcgiuni est, quodcunque Imniauo lumrc iu-
stituitur, ut dispositio Divina violetur. Cyprian. Eccli-s. v. 1, 2. Lev. x. 1 3.
Ilom. X. 2, 3.
'^ 1 Cor. X. .U. 2 Tim. ii. 4.
12 CHRISTIAN DIRECTORY. [PART III.
nicated 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. Here it is that God proclaim-
eth 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
shew us our sin, and shew us the grace which we have re-
ceived, and shew 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 forever 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^, 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 s?" Here we cry
to him as the blind man, " Lord that I may receive my
sight." We cry here to the watchmen, " Saw ye him whom
my soul loveth''." Here we are in his " banqueting house,"
under the " banner of his love *." We have here the sealing
and quickenings of his Spirit, the mortification of our sin,
the increase of grace, and a prospect into life eternal, and a
foresight of the endless happiness there. See then that you
come to the worship of God with these intentions and ex-
pectations ; 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, " Blessed are they that dwell in thy
house, they 'will be still praising thee''." If thou come to
^ Luke X. 39. ^ Luke xxiv. 32. •* Cant, iiu 3.
' Cant. ii. 4. ^ Psal. Ixxxiv, 4.
CHAP. I.] CHRISTIAN ECCLESIASTICS. 15
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 ap-
proach of the soul to God, which they desire and intend.
Be sure then that these be the true and real intentions of
thy heart.
Quest. ' But how shall 1 know whether indeed it be God
himself that I am seeking, and that I perform his worship
to the appointed ends V
Amw. In so great a business it is a shame to be unac-
quainted with your own 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 par-
ticularly you may discern it by these marks: 1. He that
hath right ends, 3.nd 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 him-
self that you seek after in his worship, you will not be sa-
tisfied 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
14 CHRISTIAN DIRECTORY. fPART IllJ
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 for-
mality ; 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 com-
mon sins of their lives. Is it God himself, and his sancti-
fying 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 O what a deal of
pains is many a formal hypocrite at to little purpose ; in spend-
ing 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 ! O 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 I because it is not God that they
seek : when " godliness is profitable to all things ^" 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 O how
much harder is it to bring the soul to seek God unfeignedly
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
' 1 Tim. iv- 8.
CHAP. I.] CHRISTIAN ECCLESIASTICS. 15
day and night, while they continually say unto me, where is
thy God ?" You see here that it was God himself that Da-
vid thirsted after in his worship. Alas ! what is all the out-
ward 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 comfort-
eth 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 lift
up to heaven ; and it will be easier for Sodom in the day of
judgment, than for such as had the public ordinances with-
out God. David left the ark with Absalom at Jerusalem ;
but God was not with Absalom but with David. No mar-
vel 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 plea-
sure 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 mar-
vel 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 de-
sireth 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, ,
If it be God himself that thou seekest in his worship
\3 CHRISTIAN DIRECTORY. [pART III.
(sincerely) thou shalt find him : because thou hast chosen
the better part, it shall not be taken from thee. Because
thou hungerest and thirstest after him thou shalt be satisfied.
What joyful news is this to the thirsty soul! 2. Thou art
most 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 ac-
cepted Solomon's prayer because he asked not for little
things, but for great, so he is very much pleased with the
soul, that is unsatisfied with all the world, and can be con-
tent 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™. When hypocrites
have but the carcase 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";
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 in-
visible, 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 re-
ligious in good sadness, and is employed in a work, that is
worthy of an immortal, rational soul. The delights of ordi-
nances as they are performed by man, will savour of his im-
perfections, and taste of the instrument, and have a bitter-
ness 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
n» Mattvi. 33. Rom. viii. 28. » Actsix.?.
I
CHAP. I.] CHRISTIAN ECCLESIASTICS. 17
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/ 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 **.
Direct, xii. ' Look up to heaven as that which all your
duties tend to, that from thence you may fetch your encou-
raging motives.' Do all as a means to life eternal : separate
no duty from its reward and end. As the traveller remem-
bereth whither he is going all the way, and a desired end
doth make the foulest steps seem tolerable ; so think ir
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 neglect-
ed, you see what lamentable work is made by blind, cor-
rupted nature in God's service. Sensual wretches that have
not the Spirit, are fitter for any thing than to worship GodP.
** If he that hath not the Spirit of Christ be none of his^"
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 de-
portment 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
« 1 Pet. iv. 7. 2 Tim. iv. 5. v Jude 19. i Rom. viii. 9.
VOL. V. C
18 CHRISTIAN DIRECTORY. [PART III.
must be first looked to ; but your words and bodies must
next be 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 ex-
press 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 per-
formance of his service, is very injurious to such holy things ;
so your meet and comely words and gestures are the exter-
nal beauty of the worship which you perform : and God
should be served with the best. 3. Your words and ges-
tures 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 ex-
pressions. And where many have communion in worship-
ping God, such acts of communion are of great regard.
CHAPTER II.
Directions about the Manner of Worship, to avoid all Corrup-
tions, and Jake, 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 fol-
lowed, 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 prac-
tise 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
CHAP. II.] CHRISTIAN ECCLESIASTICS. 19
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 '\ Nothing hath so much filled the church with con-
tentions, and divisions, and cruelties about God's worship,
as the agitating of these controversies by unholy, unexpe-
rienced 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 in-
ward 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 lovs
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 Chris-
liiftns, they would find enough in themselves, and their ex-
periences, 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 ge-
nerality 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 Chris-
tians are agreed in.' For if you be negligent and false in so
tnuch as you confess, your judgment about the controverted
part is not much to be regarded. God is not so likely to
^ Read on this subject a small book which I have written, catled '* Catholiq
Unity."
20 CHRISTIAN DIRECTOEY. [PART III*
direct profane ones and false-hearted hypocrites, and bless
them with a sound judgment in holy things, (where their
lives shew 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 me-
ditation and delight** ; and that you should " speak of it lying
down and rising up, at home and abroad*';" and that we
must be constant, fervent, and importunate in prayer, both
in public and private*^. Do you perforin this much faith-
fully or not ? If you do, you may the more confidently ex-
pect that God should further reveal his will to you, and re-
solve 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 un-
meet are you to dispute about the controverted circum-
stances of duty ! To what purpose is it, that you meddle in
such controversies? Do you do it wilfully to condemn your-
selves before God, and shame yourselves before men, by
declaring the hypocrisy which aggravateth your ungodli-
ness? 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
worshippeth 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 com-
mon sense of the most faithful, godly Christians, without
great suspicion of your own understandings, and a most di-
ligent trial of the case.' For if in such practical cases the
common sense of the faithful be against you, it is to be sus-
pected that the teaching of God's Spirit is against you : for
the Spirit of God doth principally teach his servants in the
matters of worship and obedience.
There are several errors that I am here warning you to
avoid : 1 . The error of them that rather incline to the j udg-
»» Psal. i. 2. "^ Deut. vi. 6—8.
^ 1 Thess. V. 17. Luke xvjii. 1. James v. 16.
i
CHAP. II.] CHRISTIAN ECCLESIASTICS. 21
ment of the ungodly multitude, who never knew what it was
to worship God in spirit and truth. Consider the great dis-
advantages of these men to j udge aright in such a case. (1 .)
They must judge then without that teaching of the Spirit,
by which things spiritual are to be discerned ^. He that is
blind in sin must judge of the mysteries of godliness. (2.)
They must judge quite contrary to their natures and inclina-
tions, 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 covet-
ous, 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 throughly 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 of one that never
was 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 general-
ity of the faithful : for the Spirit of God is more likely to
have forsaken a small part of godly people, than the gene-
rality, 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
c 1 Cor. ii. 15, 15
22 CHRISTIAN DIRECTORY. [PART Illi
prophetical office, as much as using co-ordinate mediators,
is a rejecting him in his priestly office. None must be cal-
led master, but in subordination to Christ, because he is our
master ^.
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 ^.' 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. Oft-times a rational doubt may necessitate you
to suspend your practice, as your belief or judgment is sus-
pended ; when yet it will not allow you to condemn another
whose judgment and practice hath no such suspension. On-
ly 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 weak-
ness 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. 1. "God is a Spirit:
therefore they that worship him, must worship him in spirit
and in truth : (which Christ opposeth to mere external cere-
mony or shadows ;) for the Father seeketh such to worship
him ^.'* 2. God is incomprehensible, and infinitely distant
from lis : 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'. 3.
God is omnipresent, and therefore you may every where lift
up holy hands to him . 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 watch-
ed in his worship. 5. God is most wise, and therefore not
to be worshipped ludicrously with toys, as children are
^ Matt, xx'iii. 8—10. s See Rom. xiv. xv. 1 Cor. viii. 13.
h John iv. 23, 24.
' The second comtnaudmeut. Cicero de Nat. Deor. lib. i. sailii, that Possidoui-
U3 believed that Epicurus thought there was tio God, but put a scorn upon him by
describing him like a man, idle, careless, &c. which lie would not have done if he
had thought their was a God.
CHAP. II.] CHRISTIAN ECCLESIASTICS. 23
pleased with to quiet them, but with wise and rational wor-
ship. 6. God is most great, and therefore to be worship-
ped 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 back-
wardness, unwilliilgness, and weariness, but with great de-
light. 3. 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 belie v-
ingly 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 there-
fore 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 re-
covery. 13. He is your Regenerator and Sanctifier, and
therefore to be worshipped not in the confidence of your na-
tural 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 ho-
noured 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. 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 wor-
ship 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
24 CHRISTIAN DIRECTORY. [PART III.
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 de-
light 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 more
sober heathen and Mahometan nations, tell us, that it is not
the least hindrance 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''. (2.) Affect most that man-
ner 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 de-
light 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 play-
ing 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, io 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 wor-
^ But with the barbarous it is otherwise, saith Acosta the Jesuit, p. 249. lib. i.
Proderit quam plurimuin ritus et signa et oninera externum cuhum diligenter curare.
His quippe et delectantur et detinentur homines aiiimales (N. B.) donee paulatira
aboleatur memoria et gustus praeteritoruni. So Gr. Nvssen, saith in vita Gr. Neocoes.
that they turned the Pagan's festivals into festivals for the martyrs, to jilease them
the better. Which Beda and many others relate of the practice of those times.
I
CHAP. II.] CHRISTIAN ECCLESIASTICS. 25
ship which is of itself destructive of true holiness : such as
is the preaching of false doctrine, not according to godli-
ness, 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 ; ** He that saith to the
wicked. Thou art righteous, him shall the people curse, na-
tions shall abhor him^" And if this be done as a worship
of God, you may hence judge how acceptable it will be :
** Woe unto them that call evil good, and good evil ; that
put darkness for light, and light for darkness ; that put bit-
ter for sweet, and sweet for bitter""." To make people be-
lieve 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 ". " If thou
take forth the precious from the vile, thou shalt be as my
mouth ''." (5.) Affect not a dead and heartless way of wor-
ship, which tendeth not to convince and waken the ungod-
ly, 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 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 : 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 consecra-
tion, 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 the certainty of faith, and all
• Prov. xxiv. a4. "' Isu. v. 20.
» See Ezek. xxii. 26. xllv. 23. Jcr. xv. 19. « Mai. iii. 18. Psal. i. .w.
26 CHRISTIAN DIRECTORY. [PART III.
religion is renounced ; for all presuppose the certainty of
sense.
Direct, x. * Worship not God in a manner that is con-
trary to the true nature, and order, and operations of a ra-
tional 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 understand-
ings ; and say not as blind lovers do, I love this, but I know
not why : or as children that eat unwholesome meat, be-
cause they love it p. 2. Let not passion overtop your rea-
son : worship God with such a zeal as is according to know-
ledge. 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 hy-
pocrite, which express not the meaning, or desires, or feel-
ing 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 pas-
sage to the heart is first, and the passage from the heart is
last : and the soul is quick, and can quickly thus both re-
ceive, 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 be-
fore us, without a book as with it.
Direct, xi. 'Understand well how far Christ hath given
P Read Plutarch ol'Supeislilion.
CHAP. II.] CHRISTIAN ECCLESIASTICS. 2f
a law and a rule for worship to his church in the holy Scrip-
tures, 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 er-j
ring on either side. 1. If you think that the Scripture con-
taineth 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 of-
fice of Christ, as the king and teacher of the church, and
will accuse his laws of insufficiency, and be tempted to wor-
ship him with a human kind of worship, and to think your-
selves 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
Scriptures : and therefore it is exceeding needful to under-
stand 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
law-giver to his church ; 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
law-giver 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 delega-
ted to him this chief part of his government, which none
can do ;) there being no universal law-giver to the church
but Christ (whether pope or council), no law that is made
by any mere man can be universally obligatory. There-
fore seeing the making of all universal laws doth belong on-
ly 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 con-
sideration 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.
28 CHRISTIAN DIRECTORY. [pART III.
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 dependant on him as their King
and Judge. And no man must step into his throne pretend-
ing to amend his work which he hath done amiss, or to
make up any wants, which the chief law-giver 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 na-
ture hath expressed it. All is not Christ's law that is any
way expressed in Scripture ; but all Christ's laws are ex-
pressed 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 :
who being thus commissioned and enabled fully by the Spi-
rit to perform it, are to be supposed to have perfectly execu-
ted their commission ; and to have taught whatsoever Christ
commanded them, and no more as from Christ : and there-
fore 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 fur-
ther 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
CHAP. II.] CHRISTIAN ECCLESIASTICS. 29
of creation and providence. (8.) That we do this by sing-
ing 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 co-
venant, and church, and state of Christianity. (11.) And
he hath himself appointed that his churches hold commu-
nion with him and among themselves, in the eucharistical
administration of the sacrament of his body and blood, re-
presented 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 ex-
pressions, and actions, and orders, which were not fit to be,
in particular, the matter of an 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 agreeable-
ness 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 general-
ly doing any thing indecently, disorderly, to the hurt or de-
struction of our brethren, even the, weak, or to the division
of the church. (13.) And many things he hath particularly
forbidden in worship : as making to ourselves any graven
image, &c. and worshipping angels, &c.
And as to the order and government of the church (for I
am willing to dispatch all here together) this much is plain-
ly determined in Scripture : 1. That there be officers or mi-
nisters 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 pub-
lic prayers, thanksgiving and praises, and to bind the im-
penitent 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
30 CHRISTIAN DIRECTORY. [PART III.
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 unhxed minis-
ters, who employ themselves in converting infidels, and in
an itinerant service of the churches, there be also stated, fix-
ed ministers, having a special charge of each particular
church ; and that they may know their own flocks, and
teach them publicly and from house to house, and the peo-
ple 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 fit-
ness of those whom they baptize ; whether the adults that
are admitted upon their personal profession and covenant-
ing, or infants that are admitted upon their parents' profes-
sion 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
incapable 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 ab-
solve 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. 13.
Though every pastor hath a general power to exercise his
CHAP. ll/J CHRISTIAN ECCLESIASTICS. 31
office in any part of the church, where he shall be truly cal-
led 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. 15. And it is re-
quisite 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 deter-
mined by Scripture, and not left to the will or liberty of
man. Thus far the form of government (at least) is of di-
vine 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 minis-
ter 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 de-
termine 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 1 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
32 CHRISTIAN DIRECTORY. [PART lit.
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 administra-
tions I shall use ; as a temple or an ordinary house, a pul-
pit, 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 artifi-
cial helps to our natural faculties we shall use : as medica-
ments 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 *^. For Scripture is
a general law for all such circumstances, but not a particu-
lar 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 per-
sons 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 peo-
ple shall be a pastor's special charge. 6. Nor what indi-
vidual persons he shall baptize, receive to communion, ad-
monish, 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 seve-
ral churches, nor how oft, nor at what time or place, nor
what particular order shall be among them in their consul-
tations ; 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 su-
periors : 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
q Of which I have spoke more fuUj in my Disput, v. of Cliurch GovernraeHt.
p. 400. &c.
1
CHAP. II.] CHRISTIAN ECCLESIASTICS. 33
Christ intended it : and it will prevent abundance of unne-
cessary scruples, contentions, and divisions.
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, perso-
nal 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 supernatuially revealed as suit-
able constantly to all. The particular, local or temporary
laws are those, which either resulted from a particular or al-
terable 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 super-
naturally 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 per-
sonal 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 Recha-
bites 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 in-
tended, 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
VOL. V. D
34 CHRISTIAN DIRECTORY. [PART III.
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 casein almost
all precepts about the external worshipping gestures : the
thing that God commanded universally is a humble, reve-
rent adoration of him by the mind and body. Now the ado-
ration of the mind is still the same ; but the bodily expres-
gion 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: kneel-
ing 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 uncover-
ed because of the angels ^ ; and yet in some places where
long hair or covering may have a contrary signification, the
case may be contrary. The very fourth commandment how-
ever 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 dis-
tinction, but signifieth the common nature of all laws, which
are for the governing of our manners. Some call them na-
tural 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 particu-
lar nature : and there are some laws of nature that are per-
petual, which are the result of an unaltered foundation : and
there are some that are temporary, when it is some tempora-
ry, alterable thing in nature from whence the duty doth re-
§}}\t : so there are some positive laws that are universal or
' 1 Cor, XT. 10.
CHAP. II.] CHRISTIAN ECCLESIASTICS. 35
unalterable, (during this world) and some that are local,
particular or temporary only.
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
doing it more perfectly '. And in such a case the defects
which are utterly involuntary are none of yours imputative-
ly at all, but his that hindereth you (unless as some other
sin might cause thatj. 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? '
Afisw. True : but nothing is my duty which is naturally im-
possible 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.' A71SW. Suffering is considera-
ble either as a pain to the flesh, or as an irresistible hin-
drance 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*. And when
the Christians could not safely meet publicly, they met in
• See Mr. Truman's book of Natural and Moral Inipotency.
« Acts ix. 25.
S6 CHRISTIAN DIRECTORY. [PART III.
secret ". Whether Paul's suffering at Damascus for preach-
ing 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 for-
mally a duty at all times : that which is a duty in its sea-
son, is no duty out of season.' Affirmative precepts bind
not to all times, (except only to habits, or the secret inten-
tion 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 extra-
ordinary 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 sab-
bath might be interrupted ; much more for the souls of
many. Again I warn you, as you must not pretend the in-
terest 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 du-
ties are inconsistent, which is then the greater and to be
preferred :' in which the interest of the end must much di-
rect 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 ;
" John xix. 38. Acts xii. 12. &c.
CHAP. II.] CHRISTIAN ECCL^ST a^stJCS- ^7
nor public and private worship against each other ; nor in-
teinal 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 judg-
ments from the rule of worship ; nor yet any groundless
prejudice make you distaste that which is not to be dis-
liked.' 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 re-
fuse reformation''. 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 most highly 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 ad-
vantage, that instead of worshipping God in love and con-
cord, 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 re-
ligion of other men seem odious : when as among most
Christians in the world, the errors of their modes of worship
are not so great as the adverse parties represent them (ex-
cept only the two great crimes of the popish worship : 1.
That it is not understood, and so is soulless. 2. They wor-
ship bread as God himself, which I am not so able as will-
ing to excuse from being idolatry). Judge not in such cases
by passion, partiality, and prejudice y.
" Majus fidei impedimentum ex inveterate consuetudine proficiscitur : ubique
consuetudo magnas vires habet; sed in barbaris longe niaxinias: quippe ubi rationis
est minimum, ibi consuetudo radices prot'undissimas agit. In onini natura raotio eo
diuturnior ac vehementior, quo niagis est ad ununi determinata. Jos. Acosta dc
Ind. lib. ii. p. 2-19.
y See Bishop Jer. Taylor's late book against Popery.
3B r'HiM»i'»^^^ niRECTORY. [PART III.
Direct, xviii. * Yet judge in all such controversi'es with
that reverence and charity which is due to the universal and
the primitive church.' If you find any thing in God's wor-
ship 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 di-
rections of your lawful governots.' It is true, if we are for-
bidden 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 ; and so in case of any sin that is com-
manded us : but in case of mere different modes, and circum-
stances, 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 his heaviest burden,
which he groaneth under with the most passionate com-
plaints : 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 de-
fective, imperfect mode of worship, than others can do with
the greatest helps : 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.
CHAP III.] CHRISTIAN ECCLESIASTICS. 39
CHAPTER III.
Directions about the Christian Covenant with God, atid
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 so-
lemnizing it by baptism, and next of our renewing it, and
lastly of our keeping it.
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 justifica-
tion, 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 quali-
fications on man's part. 7. And what are the ends and be-
nefits 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 enacted,)
and so is in being before we were born. 2. That it is not
the Father, Son, and Holy Ghost considered simply as per-
sons 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 cove-
nant of reconciliation, and therefore supposeth an enmity
40 CHRISTIAN DIRECTORY. [PART III.
antecedent. 4. When I say that it is repenting and believ-
ing sinners that are the party, I mean, (1.) That taking the
covenant in its first act, it is repentance and faith themselves
that are that act, and are our very covenanting. (2.) But
taking the covenant in its external expression, so it is a repent-
ing, believing sinner that must take it, it being but the expres-
sion 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 ge-
neral, 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 rela-
tion 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 Gover-
nor, so he doth take us as his subjects. 3. That he will be
our grand Benefactor and felicity, or our most loving Fa-
ther (which compriseth all the rest). And as he will be
thus related to us, so he will do for us all that these rela-
tions 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 us 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 hii&
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 re-
lations 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 our-
selves to him, as creatures to their Maker. 2. That we do
take Jesus Christ for our Redeemer, Saviour, and Mediatar,
CHAP. III.] CHRISTIAN ECCLESIASTICS. 41
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 lov-
ing 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 perfor-
mance : he first consenteth conditionally, if we will con-
sent : 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 solemniza-
tion,) the declaration, and application, and solemn investi-
ture 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 salva
tion 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 perform
42 CHRISTIAN DIRECTORY. [PART III.
ed, or the covenant accepted, then God's conditional, uni-
versal promise or covenant, becometh actual and particu-
lar as to the etFect ; and so the covenant becometh mutual
between God and man : as if a king made 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 an
universal, conditional pardon of all those rebels ; or a pro-
mise of pardon ; and an offer of pardon to all that it is re-
vealed 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 be-
cometh 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-in-
terest and benefits, j ustification and adoption, it is ours by
virtue of this universal conditional covenant, when we per-
form the condition. But as to our title ' in foro Ecclesiee,'
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 va-
lidity 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
CHAP. III.] CHRISTIAN ECCLESIASTICS. 43
incogitancy*. 4. That it be seriously done with a real in-
tention of doing the thing, and not histrionically, ludi-
crously, or in jest. 5. That it be done entirely as to all es-
sential 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 pur-
pose to be in co\enant 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 hap-
piness 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,
» Quis vero non doleat baptisrao plerosque adultos initio passim et nostro tem-
pore non raro ante perfundi quara Chrislianam catechesin vel meniociiter teueant,
neqiie an flagitiosae et superstitiosae vita; poenitentla tangantur, neque vero id ipsum
quod accipiunt, an veliiit accipere, satis constet. Acosta lib. vi. c. 2. p. 520. Nisi
petant et instent. Christians vitae profcssione 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 pco()le Christians, ihey do nothing else but make the
Gospel a scorn, and certainly destroy the deserters of a rashly undertaken faith.
Id. ibid. p. 522.
44 CHRISTIAN DIRECTORY. [PART III.
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 accord-
ing to what they have done in the body whether it be good
or evil ^ Therefore he will deal with us on covenant terms.
2. And he hath chosen to rule and judge men accordir>g
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 more fully 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 plea-
sure of his love for ever.
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 "=. In my " Uni-
versal Concord," pp. 29, 30., I have thus described it : ' Bap-
tism 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
b Matt. XXV. o See the <' Reformed Liturgy," p. 68.
CHAP. III.] CHRISTIAN ECCLESIASTICS. 45
a visible member of Christ and his church, a pardoned, re-
generate child of God, and an heir of heaven.'
As the word * baptism' is taken for 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 ta-
ken 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 w^ord ' bap-
tism,' 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 wor-
ship 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. There-
fore the word ' baptism,' in the first and proper signification,
doth take in the inward actions of the heart, as well as the
outward profession 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, so-
lemnized 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 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 descrip-
tion 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 cove-
nant of grace.
The word ' baptism' is taken in the first sense, when Si-
mon Magus is said to be baptized *^ ; 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
<* Acts viii.
4t} CHRISTIAN DIRECTORY. [PART III,
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, " 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 regene-
rated, 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 con-
dition that he is then in ^ AH that the minister warrantably
baptizeth are sacramentally regenerate, and are * in foro ec-
clesiae' 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 mem-
bers of Christ and children of God ' in foro cceli.' There-
fore it is not unfit that the minister call the baptized, rege-
nerate and pardoned members of Christ, and children of
God, and heirs of heaven, supposing that ' in foro ecclesise*
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 per-
sonally deliver up themselves in covenant to God the Fa-
ther, Son, and Holy Ghost, professing a true repentance,
and faith, and consent to the covenant ; or else are thus de-
livered 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 infant's act, and legally imputed to
them as if themselves had done it. If any others are unduly
baptized, they have thereby 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.
e Mark xvi. 16.
f Read the Propositions of the Synod in New England, and the Defence of
them against Mr. Davenport, about the subject of Baptism.
CHAP. III.] CHRISTIAN ECCLESIASTICS. 47
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 Sa-
viour, 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 is it for a sinner to enter into" so
solemn a covenant with the God of heaven, for reconcilia-
tion 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 serious-
ness, 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 per-
formance.' 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."
Direct, vi. 'Your covenant thus, l.Made; 2. Solem-
nized by baptism ; 3. And owned at age ; must, 4. Be fre-
quently 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.
48 CHRISTIAN DIRECTORY. [PART III.
and other such acts of communion with God. (4.) Espe-
cially 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 mer-
cies. (5.) And the Lord's supper is an ordinance instituted
to this very end. It is no small part of our Christian dili-
gence and watchfulness, to keep up and renew our cove-
nant-consent.
Direct, vii. * And as careful must you be to keep or per-
form your covenant, as to enter it, and renew it : which is
done, 1. By continuing our consent; 2. By sincere obe-
dience; 3. And by perseverance.' We do not (nor dare
not) promise to obey perfectly, nor promise to be as obe-
dient 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 wordly interest, or than the au-
thority, 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. \ 111. ' While you sincerely consent unto the co-
venant, live by faith upon the promised benefits of it, be-
lieving 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, Sa-
viour, and Sanctifier and felicity ! And in this continually
rejoice.
i
CHAP. IV.] CHRISTIAN ECCLESIASTICS. 49
CHAPTER IV.
Directions about the Profession of our Religion to others.
Direct, i. * Understand first how great a duty the pro-
fession 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*/ Observe therefore these reasons
follow^ing which require it.
1. Our tongues and bodies are made to exercise and
shew 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. " 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 *»." " Where-
fore 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 the Lord, to the glory of God the Fa-
ther """ " One shall say, I am the Lord's : and another
shall call him by the name of Jacob : and another shall sub-
scribe with his hand unto the Lord, and surname himself by
the name of Israel ^"
2. The public assemblies, and worship of God, are pur-
posely appointed by him, that in them we might make open
profession of our religion. He that denieth profession, de-
nieth the public faith and worship of the church, and de-
* Nemo jam infamiam incutiat ; nemo aliud existiroet : quin nee fas est ulli de
wk religione mentiri. £x qo enim quod aliud a se coli dicit quam colit, et culturam
et hoiiorem in alterum transferendo, jam non colit quod negavit : dicimus, et palam
dicimus et vobis torquentibus lacerati et cruenti vociferamur, Deum colimus per Chris-
tum : Tertul. Apolog. c. 11.
«» Isa. xk. 23—25. « Phil. ii. 9—11. •* Isa. xliv. 5.
VOL. V. K
^0 CHRISTIAN DIRECTORY. [PART 111.
nieth 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 S" " Ye are the light of the world !
a city that is set upon a hill cannot be hid. Neither do
men light a candle to put it under a bushel, but on a can-
dlestick, 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 s.
5. God hath required our open and bold profession of
him, with the strictest commands, and upon the greatest
penalties. " 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^." "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 con-
fession is made unto salvation'." "Whosoever shall be
ashamed of me and 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 ''."
Direct, ii. Next, * Understand what it is in religion that
you must principally profess.' It is not every lesser truth,
much less every opinion of your own, in which you are con-
fident that you are wiser than your brethren. This is the
meaning of Rom. xiv. 22. " Hast thou faith ? have it to thy-
self fiefore God." By " faith" here is not meant the sub-
stance 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
« Phil. i. 20. f Matt. v. 14—16. S Phil. i. 12—14.
»• i Pet. V. 3. * Rom. ix. 9, 10. ^ Mark riii. 38.
CHAP. IV.] CHRISTIAN ECCLESIASTICS. 51
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 uncha-
ritably 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 hindrance of greater truths. " 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." " But foolish and unlearned -questions
avoid, knowing that they do gender strife. And the ser-
vant 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 obliga-
tions unto God ; the person, and office, and works, and bene-
fits 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 re-
nounce 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
more private profession by conference, or by our conversa-
tions. 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 unsea-
sonably.' 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 belie-
ver's life should be so holy, and heavenly, and mortified, and
above the world, as may amount to a serious profession that
> 2 Tim. ii. 14. "> Jiide t, 3. 2 Tim. ii. 23, 24.
52 CHRISTIAN DIRECTORY. [PART III.
he liveth in confident hope of the life to come, and may
shew 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, zea-
lous of good works, and adorned with them.
Direct, v. * Take special care that your profession be sin-
cere, and that you be yourselves as good as you profess to
be. Otherwise, 1. Your profession will condemn your-
selves. 2. And it will dishonour the truth which you de-
ceitfully profess. There can scarce a greater injury befal a
good cause, than to have a bad and shameful patron to de-
fend it. " 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. Thou that makes t thy
boast of the law, through breaking of 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 reli-
gion, you be seeking honour to God, and not unto your-
selves. 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 upright-
ness of your own hearts, you may boldly proclaim the ex-
cellencies of religion, and the happiness of saints.
Direct, vii. * Live upon God alone, and trust his all-suf-
ficiency, and abhor that pusillanimity and baseness of spi-
rit 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 °/' who came
" for this end into the world, to bear witness to the truth p."
Fear not the face of man, whose breath is in his nostrils,
and is perishing even while he is threatening "i. Ifyoube-
n Rom. ii. 3. 13—25. " 1 Tim. vi. 13. p John xviii. 37.
<i The Arians under Valens, and the Vandals still silenced the orthodox preachers
and forbad their meetings, and 3 et the people adhered to their pastors and kept the
meetings, while they could. Sa?pius prohibitum est ut sacerdotes cstri conventus mi-
nime celebrarent, nee sua seditione animas subverterenl Christianas. Prsecept. Hun-
ner. in Victore Uticens. p. 414.
CHAP. IV.] CHRISTIAN ECCLESIASTICS. 53
lieve not that heaven will satisfy for all that by scoriiS Of
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. O 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 wh en 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, be-
lieve 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 shouldst
now make profession of the truth, (as in the presence of
scomers, 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 whoHy deter-
mined 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 serv-
ing him.
Direct, tx. * 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.
54 CHRISTIAN DIRECTORY. [PART III.
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 ear-
nest.
CHAPTER V.
Directions about Vows and Particular Covenants with God.
Tit, 1. Directions for the Right Making such Vows and Cove-
nants.
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 ox re-
solved to do this,' may upon sufficient reason do the contra-
ry : 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 one's self to another * de futuro' for some good. 5.
It is therefore implied that it be the act of a rational crea-
ture, and of one that in that act hath some competent use of
reason, and not of a fool, or idiot, or madman, or a child
that hath not reason for such an act, no nor of a brain-sick,
or melancholy person, who (though he be ' ceetera sanus* ) is
either delirant in that business, or is irresistibly borne down
and necessitated by his disease to vow against the sober.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 55
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 delibera-
tion necessary, it must be understood that to the being of a
vow so much deliberation is requisite as may make it a ra-
tional 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*. 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.
A vow is either a simple promise to God, or a promise
bound with an oath or imprecation. Some would appro-
priate 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.
The true reason and use of vows is but for the more cer-
tain and effectual performance of our duties : not to make
new laws, and duties, and religions for us, but to drive on
* Viris gravibus vehementer displicere animadvert!, quod ab indis testimonium
jurejurando exigitur, cum constet eos facillime pejerare, utpote qui neque juraraenti
vim sentiant neque veritatis studio tangantur, sed testimonium eo modo dicaat, quo
credunt judici gratissimum fore, aut a prinio sus factionis horaine cdocti sunt. Hos
igitur jurare compellere et ipsis exitiosum propter perjuria, &c. Acosta p. 345.
56 CHRISTIAN DIRECTORY. [PART HI.
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.
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
inse prior : sed magis agnoscitur et recipitur a nobis : pas-
sive in istis seque fuimus antea obligati : sed activa recog-
nitione arctiiis 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. Pre-
mising 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 ac-
tions,) 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 con-
verse : and though this is no divine obligation, yet 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 com-
mand obligeth me to obey it whether I vow it or not. The
same God hath said, " Pay thy vows to the Most High ^ : ^*
and, " When thou vowest a vow to God, defer not to pay
it *"." 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 deter-
mination of casuists concerning vows materially sinful,
when they say, a man is not obliged to keep them. It is
»» Psal. 1. 14. «^ Ecclcs. V. 4.
CHAP.V .] CHRISTIAN ECCLESIASTICS. 57
only thus far true, that God obligeth him not to do that par-
ticular 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 bring-
eth the person under a double obligation to penalty, as a
perjured person, even God's obligation who bindeth the per-
jured 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 him-
self under no obligation at all, then he could not be proper-
ly 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 forbid-
deth 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 miser-
able, though it cannot warrant him to sin.
Direct, II. 'Try well the matter of your vows, and ven-
ture 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
entered 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 ^,' It is a grievous snare that
men are oft brought into by ignorant and rash vows * : as
the case of Jephtha, 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
«* Eccles.v. 2. ^
* Vid. Sanderson de Juram. Pnelect. vii. Sect. 14. Juramcntum obtatum re-
luctante vel dubitante eonscientia nou est suscipiendum; 1. Quia quod non est ex
fide peccatum est. 2. Quiajurandum est in judicio: quod certeis nonfacit qui con-
tra conscientiae suae judicium facit, &c. ad finein.
58 CHRISTIAN DIRECTORY. [PART III.
such pain and smart ? " SuiFer 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 ^" " It is a snare to the man
who devoureth that which is holy, and after vows to make
inquiry s." 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 pas-
sion be, delay and deliberate before you vow : for when pas-
sion is up, the judgment is upon great disadvantage. In
your passion you are apt to be most peremptory and confi-
dent 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 princi-
pally upon the judgment and the will, by settled convic-
tions, which will endure a rational trial : it is more likely to
be your own spirit which worketh principally on the pas-
sion, and will not endure the trial, nor come into the light '•.
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 cir-
cumstances, 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 be-
cause it is antecedently useless, it is consequently sinful to
be done.
Object. I. ' But those that say things indifferent may be
f Eccles. V. 6. s Prov. xx. 25. ^ John iii. 18, 19. Isa. riii. 20.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 59
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/
Anws. 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 \
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 accord-
ingly 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 be-
come 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 dis-
ciples, Luke xvii. 10. ?
A middle between good and evil in morality is a contra-
diction : there is no such thing ; for good and evil are the
whole of morality : without these species there is no mo-
rality.
Object. II. 'It seems then you hold that there is rtothing
indifferent, which is a paradox.'
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 mo-
'^Seethe fuurteentli Article of the church of England, against voluntary works,
over and above God's command mcnts, as impious.
60 CHRISTIAN DIRECTORY. [PART III.
ral 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 ''. 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 mo-
rality in the choice.
Object, Tii. * 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 com-
modity, 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 natu-
ral 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.'
Answ, The question put to the apostle to decide, was
about marrying or not marrying, as it belonged to all Chris-
tians in general, and not as it belonged to this or that indi-
vidual person by some special reason differently from others.
And so in respect to the church in general, the apostle de-
termineth 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 in-
different; but because that to most it was rather a hin-
drance to good in those times of the church, than a help,
therefore for the present necessity, the apostle calleth mar-
^ Stoici indifFerentia distinguunt : 1. Ea quae neque ad foelicitatem neque ad in-
foelicitatem conferunt, utsunt divitiae, sanitas, vires, gloria, &c. Nam etsine his con-
tingit foelicem esse ; cum earum usus vel rectus foelicitatis, vel pravus infoelicitatis
author sit. 2. Quae neque appetitum neque occasionem movent, ut pares vel inipa-
res habere capillos, &c. See Diog. Laert. lib. vii, sect. 104. p. 429.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 61
rying " doing well," because it was not against any univer-
sal 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 an uni-
versal 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 for-
bidden, 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 ge-
neral 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, maybe the matter of avow.*
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 ac-
cidents : the commonest matter of all God's laws, is actions
or dispositions which are good or evil in their circumstan-
ces and accidents. Therefore I conclude, things wholly in-
different are not to be vowed.
Direct, v. * It is not every duty that is the matter of a
6i CHRISTIAN DIRECTORY. [PART III.
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 accompa-
nied and aggravated with the guilt of perjury. And no
wise man will 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 V 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 respect-
eth 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 good-
ness 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 judg-
ment.' 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 ex-
traordinary means, for certain ends which cannot by ordi-
nary 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, butnot 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 proba-
ble 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 de-
termining 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 ensnare him either in perplexing doubts.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 63
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*.
Direct, vii. ' No man should pretend danger or scruple
against his renewing the vow of Christianity, or any one es-
sential 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 neces-
sity * 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, delibe-
rate 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
• Plutarch. Quest. Roman. 44. Why may wot priests swear? Resp, Is it be-
cause 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 be forced by any torture. Or that we must not distrust them in small mat-
ters, 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 un-
godly, and forsworn person should have the charge and superintendency of the
prayers, vows, and sacrifices made in behalf of the city ? Page 866.
64 CHRISTIAN DIRECTORY. [PART III.
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 cau-
telously and deliberately done, and no greater danger like to
follow/ In such a case of necessity, 1. You must delibe-
rate 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 Go-
vernor, and not we ourselves : it is not we, but he that must
give laws to us. We have work enough to do of his ap-
pointing : 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 bur-
dens on themselves, when they know, they cannot do so
much as God requireth of them. Yea, some of them mur
mur 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 them-
selves.
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 your-
selves 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 al-
teration ? Or if you were never so confident of your own
unchangeableness, you know not what fond and violent af-
fections another may be possessed with, which may make an
alteration in your duty. At the present it may be your duty
CHAP, v.] CHRISTIAN ECCLESIASTICS. 65
to live retiredly, and avoid magistracy and public employ-
ments ; but you may not therefore vow it 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 im-
piety 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 pro-
vidence of God shall dispose of your estate and you. Per-
haps 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 governor's 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 with-
out 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 neces-
sity 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
VOL. v. F
66 CHRISTIAN DIRECTORY. [PART 111.
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 per-
jured 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 igno-
rance enough to make him dubious, shall refuse all oaths
and promises of allegiance, or for witness to the truth.'
Answ. 1. I shall tell you what others say first in the
case of doubting : Dr. Sanderson saith, Prselect. iii. Sect.
10. pp. 74, 75. * Tertius casus est cum quis j uramento pol-
licetur se facturum aliquid in se fortassis licitum, quod ta-
men ipse putat esse illicitum. Ut siquis ante haec tempora
admittendus ad beneficium (ut vocant) Ecclesiasticum, pro-
misisset in publicis sacris observare omnes ritus legibus Ec-
clesiasticis imperatos ; vestem scilicet lineam, crucis signum
ad sacrum fontem, ingeniculationem in percipiendis symbo-
lis in sacra coena, et id genus alios ; quos ipse tamen ex
aliquo levi prsejudicio putaret esse superstitiosos et Pa-
pisticos : quaeritur in hoc casu quae sit obligatio ? Pro
Resp. dico tria : Dico 1. Non posse tale juramentum du-
rante tali errore sine gravi peccato suscipi. Peccat enim
gravitur qui contra conscientiam peccat, etsi erroneam.
Judicium enim intellectus cum sit unicuique proxima agen-
di regula ; voluntas, si judicium illud non sequatur, defi-
ciens a regula sua, necesse est ut in obliquum feratur. Tri-
tum est illud. Qui facit contra conscientiam aedificat ad ge-
hennam. Sane qui jurat in id quod putat esse illicitum, ni-
hilominus juraturus esset, si esset revera illicitum ; atque
ita res ilia, ut ut alii licita, est tamen ipsi illicita ; senten-
tiam 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 (a« they call it), had promised.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 67
that in public worship he would observe all the rites com-
manded 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 su-
perstitious and Papistical. The question is, what obliga-
tion 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 j udgment 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 ; 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 V 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
68 CHRISTIAN DIRECTORY. [pART III.
he sinrieth. 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 in-
formed. 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 busi-
ness 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
charr 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 charr 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. O how many
thousands hath this undone ! that before they are aware,
have their wills first cliarmed 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 them-
selves from the deceit.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 69
Tit. 2. Directions against Perjury and Perjidiousness : and
for keeping Vows and Oaths.
Direct. I. ' Be sure that you have just apprehensions of
the greatness of the sin of perjury.' 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 shew it you in
part in these particulars.
1. Itcontaineth a lie, and hath all the malignity in it
which I before shewed 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™,
doth shew that either he believeth not that there is a God",
or that he believeth not that he is the righteous governor of
the world, who will justly determine all the causes that be-
long 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 ap-
peal 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 :'* and when he judgeth the
wicked, " he is a consuming fire "." 4. Perjury and perfi-
diousness 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 awhile 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
"» See Casaubon's Exercit. 202.
" Cottain Cic. de Nat. D. to prove that some hold there is no God, saith, Quid
de sacrilegis, de impiis, de peijuris dicemus, si carbo, &c. putasset esse Deos, tam
^ perjuriis aut irapius non fuisset. See lib. i. 63. (T. C.)
° Heb. X. 31. 30. xii. 29.
70 CHRISTIAN DIRECTORY. [PART III.
sins are shifted off by saying, * They are little ones :' but
Christians? and heathens are agreed that perjury is a sin
almost as great as the devil can teach his servants to com-
mit. Saith Plutarch 'i, ' 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 mi-
tigate.' Read Cicero de Offic. lib. iii. Saith Aristotle,
' He that will extenuate an oath, must say, that those vil-
lanous 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 especial a manner to the gods, that they conclude that
man, and usually his posterity to be destined to ruin, that
is perjured and perfidious : insomuch that it is written "^ 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 Cleomenes, 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 Achitophel 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 % like fire that being
P One of Canutus' laws (26.) was, that perjured persons, with sorcerers, idola-
ters, strumpets, breakers of wedlock be banished the realm : cited by Bilson of
Subject, p. 202. Hew few would be left in some lands, if this were done.
q Plut. in Lysand. Cicer. de Leg. lib. iii. Curt. lib. vii. Arist. Rhet. c. 17.
' ^lian. Vari. Hist. lib. xiv.
s Though as Moder. Folic, 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. Gabionitafum
irritum foedus, calliditate licet extortum, nonnuUis intulisse exitiura, &c. Gildas
in Prolog, p. 2. Josseline's Ed.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 71
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*;" yet among all the wicked, there are few so com-
monly 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*.'
Saith Silius,
Non illi domus aut conjux aut vita manebit
Unquarn expers luctus, lachi^maeque : aget aequore semper
Ac tellure preraens ; aget aegrura nocte dieque j
Despecta ac violata fides——
Saith Claudian,
la prolem dilatarunt perjuria patris,
£t pceuam raerito fiiius ore luit.
So TibuUus,
Ah miser: etsiquis primo perjuria celat,
Sera tamen tacitus peena 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 exer-
citus 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 pu-
nishment 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
» Prov. iii. 33.
*■ Haud amentum justitiae est fides, i. e. dictorum conventorumque constautia et
Veritas. Cicero.
72 CHRISTIAN DIRECTORY. [PART III.
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, 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 to-
gether like foes. He that is not to be believed when he
sweareth, is never to be believed : and when oaths and co-
venants 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 masters 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 es-
cape the perfidiousness of seeming friends.' Saith Val.
Max. lib. ix. c. 6. ' Perfidiousness is a hidden and ensnaring
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 be-
come such hateful creatures to each other, as not at all to be
credited or sociably conversed with. 9. Perjury and per-
fidiousness 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
CHAP, v.] CHRISTIAN ECCLESIASTICS. 73
than their fleshly interest hindereth them : no charity
bindeth a man to think that he will make conscience of mur-
der, rebellion, deceit, adultery, or any imaginable wicked-
ness, who maketh no conscience of perjury and perfidious-
ness. Such a person alloweth you to judge that if the temp-
tation serve, he will do any thing that the devil bids him :
and that he is virtually a compound of all iniquity, and pre-
pared 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 incurable, by mak-
ing even penitents incredible. Who will believe him, even
while he professeth to repent, that hath shewed that when he
sweareth he is not to be believed ? He that dare forswear
himself, dare lie when he pretendeth repentance for his per-
jury. 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 incurable, because no profes-
sions of repentance or future fidelity can be trusted. Thus
I have partly shewed you the malignity of perjury and cove-
nant-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 bot-
tom of it, and foreseen all the evils that might follow it, and
the temptations which were like to have drawn you into
perjury. He is virtually perjured as soon as he hath sworn,
who sweareth to do that which he must not do : the pre-
ventive means are here the best.
Direct, iii. * Be sure you take no oath or vow which you
-are not sincerely resolved to perform *.' They that swear or
vow with a secret reserve, that rather than they will be ruin-
* Lege distinctionem Grotii inter tr ofM~y et >(/«wJo{im»», Annot. in Matt. v. 33.
Modem 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 terras
so positive, but that they may be eluded indeed, or seem to us to be so, if we be dis-
posed. 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.
74 CHRISTIAN DIRECTORY. [PART III.
ed by keeping it, are habitually and reputatively perjured
persons, even before they break it : besides that, they shew
a base, hypocritical, profligate conscience, that can delibe-
rately 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 aii 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".
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 ''." But man is mutable, and so is his in-
terest and his afiairs ; 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
" It is one Solon's sajings in Laertius, Probitatemjure-jurando certiorein habe.
W^hat will not an atheistical, impious person say or swear, for advantage ?
* Numb. XXX. 2.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 75
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 hand 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 sa-
crificeth, and to him that sacrificeth not : as is the good, so
is the sinner ; and he that sweareth, as he that feareth an
oath y." But in the end, men " shall discern between the
righteous and the wicked ^." 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 in-
terest.
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 **.' To be forsworn yourselves is a dread-
ful case ; but to teach whole nations or churches to for-
swear 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
y Eccle8.ix. 1, 2. * Mai. iii. 18.
» Nunc nunc qui foedera rumpit, Ditatur : Qui servat eget. Claudian.
76 CHRISTIAN DIRECTORY. [PART III.
not only their great doctors, but tiieir 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 he-
retics, (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 under-
take, by defending or owning this, to justify all those na-
tions that shall be guilty of this perjury and perfidiousness,
what a horrid crime is this I 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
1 shall give 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 par-
ty 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 suS. natur^ est
obligatorium : ita ut si quis juret nonintendens se obligare,
nihilominus tamen suscipiendo juramentum ipso facto obli-
getur :' that is. If he so far understand what he doth, as that
his words may bear the definition of an oath or vow : other-
wise if he speak the words of an oath in a strange language,
thinking they signify something else, or if he spake 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 na-
ture of the thing doth necessarily imply ^ ;' unless any be so
brutish as to express the contrary). And these are all redu-
cible to two heads, 1. A natural, and 2. A moral impossibi-
lity. 1. Whoever sweareth to do any thing, or give any
b See Dr. Sanderson, p. 47 and 197.
CHAP. V.J CHRISTIAN ECCLESIASTICS. 77
thing, is supposed to mean, * If I live ; and if I be not dis-
abled in my Ijody, faculties, estate ; if God make it not im-
possible 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 con-
trary 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*^: as if I promise to teach a pupil, I am dis-
obliged when he is dead. If I promise to pay so much mo-
ney in gold, and the king should forbid gold and change his
coin, I am not obliged to it. 2. * Cessante termino vel corre-
lato 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. * Ces-
sante 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 no-
< Ciceh) de Leg. lib. i. proveth that right is founded in the law of nature, more
than in man's laws : else, *aith he, men may make evil good, and good evil, and
make adultery, perjury, &c. just by making a law for them.
78 CHRISTIAN DIRECTORY. [PART III.
thing 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 obli-
gatio personalis.' When the natural person dieth, the obli-
gation ceaseth. I cannot be obliged to do that when I am
dead, which is proper to the living. The subject of the ob-
ligation 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 traiter-
ously 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 obe-
dience 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 con-
jugal vow to her husband as before, nor masters and ser-
vants, when their relations cease : nor a soldier to his gene-
ral 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 our-
selves ; 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 accepta-
ble 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 dis-
abled from doing it better '^.^ Suppose a magistrate, seeing
d 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, Slilico comes in perniciem Reipub. Gothos per-
tentans, dum eos insidiis aggredi cuperet, belli sunimam Saulo pagano duci comraisit :
qui ipso sacratissimo die Paschju, Gothis nil tale susj)lcantibus, super eos irruit, raag-
namque eorum partem prostravit. Nam primum perturbati Gothi, ac propter reli-
CHAP, v.] CHRISTIAN ECCLESIASTICS. 79
much amiss in church and commonwealth, doth vow a re-
formation, 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 se-
cond 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 natui*e 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 vow-
ed, I must nevertheless do that which still remaineth possi-
ble 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,
gionem cedentes, demum arraa corripiunt, victoreraque virtute potion prosteniunt
exercitum: hinc in rabiem furoris excitantur. CcEptum iter deserentes, Romara
cuuteiidunt petere, cuncta igne lerroque vastantes : nee mora j venientes urbem cb-
piuDt, devastanty incendunt, Sec. Paul Diaconus, lib. 3.
80 CHRISTIAN DIRECTORY. [PART III.
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 autho-
rity forbid the use of any other, the physician is neither
bound to forsake his calling rather than use it, nor to neg-
lect 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 shew that he consenteih 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 be-
cometh impossible or unlawful, he violateth his vow.' He
that voweth to give so much to the poor, and after prodi-
gally wasteth it, and hath it not to give, doth break his
vow; which he doth not if fire and 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 hindrance were involuntary and insupera-
ble ; 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 *.' " 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. " Lord who
« Sanders, pp. 30, 31. ' Psal. xxiv. 3—5.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 81
shall abide in thy tabernacle he that sweareth to his
own hurt and changeth not ^." Saith Dr. Sanderson s, *' 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 meantime they se-
curely 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 equivoca-
tion, or mental reservation, or subtle interpretation which
is strained and utterly alien from the words ; or else after
they have sworn can find some chink 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. Far other-
wise 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 strict-
ly.' Sanderson saith ^, " Juramenti obligatio est stricti ju-
ris ; " that is, " non ut excludat juris interpretationem asqui-
tate temperatam; sed ut excludat juris interpretationem
gratia corruptam : " " not as excluding an equitable inter-
pretation, but as excluding an interpretation corrupted by
partiality:'* that it be a just interpretation, between the ex-
tremes of rigid, and favourable or partial ; and in doubtful
f Psal. XV. 1. 4. « Sanders, pp. 32—41.
*> Sanders, pp. 41 — 44. Ubide justo sensu ainbigitur, longe satius est et natu-.
rae rei accoramodatius, strictiore quam benigniore uti interpretatione. ibid, p. 44<
VOL. V. G
82 CHRISTIAN DIRECTORY. [PART III.
cases it is safer to follow the strict, than the benign or fa-
vourable 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, caimot easily find in the
words themselves'.'
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 there-
fore 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. * Niti-
tur 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
Sanderson, pp. 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 im-
poser, 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 mis-
take 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 under-
' Sanders, p, 45.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 83
stood not. If I must not keep it in my own sense, which I
^ook it in, then it would follow that I must keep another
oath, and not that which 1 took : for it is the sense that is
the oath. And I never obliged myself to any thing, but ac-
cording 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 impo-
sers.
In this case you must carefully distinguish between the
formal obligation of the oath or vow as such, and the obli-
gation 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. Be-
cause formally an oath cannot bind me which I never took :
but I never took that which I never meant, or 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 impo-
ser or contractor, and a violent usurper or robber that inju-
riously 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 impo-
ser, 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 animposer that is himself the culpa-
ble 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\
'^ They were ill tiroes that Abbas UspergensiR describeth Chron. p. 320. Ut
omnis homo jam sit perjurus,et praedictis facinoribus implicatus, ut vix excusari pos-
84 CHRISTIAN DIRECTORY. [PART III.
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 re-
fusing 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 rea-
son 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 considera-
tion of the judicious: that which maybe 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 obliga-
tion 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.
sit, quin sit in his, sicut populus, sic et sacerdos : O that this calamity had ended
with that age! Et p. 321. Principes terrarum et barones, arte diabolic^ edocti, nee
ciirabant juraraenta infringere, necfidera violare, etjus orane confundere.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 85
Prop. Will. 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 in-
tended. And I am bound to it in his sense, because I have
injustice 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 ex-
pend 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 be-
come 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 re-
fuse 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, pp. 193, 194.' 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 worlds and of such
heinous consequence as will make it to be unlawful.' As if
I must subscribe, or say, or swear the&e words, * There is no
God -y or, * Scripture is untrue ;' though it is easy to use
these or any words, ia a good sense, if I may put what sense
86 CHRISTIAN DIRECTORY. [PART III.
I will upoii them, yet the public sense of them is blasphe-
my; 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 com-
manded 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 attribu-
ted 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.
Huh XVI. * If the supreme power should impose an oath
or promise which in the ordinary, obvious sense were sin-
ful, 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, aiid not ap-
parently 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 author-
ized 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 owti
i
CHAP, v.] CHRISTIAN ECCLESIASTICS. 87
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 exam-
ple of perfidiousness to many.'
R^lle xviTi. 'Though an oath imposed by an 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 ^ (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 inconveni-
ences 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. San-
derson largely Praelect. iv. Sect. 14 — 16. The imposition
and the oath are different things : in the imposition, a tnief
or tyrant is the party commanding, and I am the party com-
manded ; 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 par-
ties 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 unlaw-
ful 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
Sanders, p. 122 — 133.
88 CHRISTIAN DIRECTORY. [PART 111.
king, and our neighbours would all have their debts paid by
our sin and injury done them on the bye.
Rule XX. * If some part of that which you vowed be-
come 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 11 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 re-
lations, 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 irresistible
impediment maketh it impossible ; but when the hindrance
ceaseth, you are obligjed 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 dis-
claimed.' 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
CHAP, v.] CHRISTIAN ECCLESIASTICS. 89
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 .' Otherwise a man might
disoblige himself at his pleasure. Yet he that maketh con-
trary 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 recal 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
chaise.)
Kule XXIV. * The ' actus juraudi' must still be distinguish-
ed 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 ".' Dr. Sanderson in-
stance th 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 mi-
nistry, that yet is bound to do the duty of a minister : and
many marriages are sinful that are no nullities.
Rule XXV. * The nullity of an oath * ad initio' is ' quando
realiter vel reputative non juravimus :' ' when really or re-
putatively 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 ^ords of an oath. 2. Who thought those words had
signified no such thing, and so had no intent to swear
" Sanders, pp. 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 jurata: nullatenus obligat: Juramentum illicitum respectu actus jurandi
obligat, nisi aliunde impediatur.
go CHRISTIAN DIRECTORY. [PART III.
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. 2. Repu-
tatively 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 huma-
nus.' (2.) When a man's hand is forcibly moved by another
against his will to subscribe the words of an oath or cove-
nant ; 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 co-
venants, 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 pro-
mise 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 incapa-
ble 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 fol-
lowing.
Rule XXVI. * We must distinguish between a natural in-
pacity of vowing or swearing at all, and an incapacity of
doing it lawfully : and between a true nullity, and wh^ 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
CHAP, v.] CHRISTIAN ECCLESIASTICS. 91
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.
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 1 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 in-
separably 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 li-
berty 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 vow6d ; for
92 CHRISTIAN DIRECTORY. [PART IJI.
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 pre-
sent omission of some good, for the escaping of greater, un-
avoidable 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 un-
just 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 hi pa wrong by word or deed ; or if you vow to for-
bear 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 sub-
jects 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 child, or subject vow to do a thing,
which he cannot do lawfully without the consent of his su-
perior : 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 an 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 most learned, 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 ta
be kept (the thing being not against the law of God) ; be-
cause 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
CHAP, v.] CHRISTIAN ECCLESIASTICS. 93
keep my vow**. 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 supe-
riors 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 distin-
guish 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 profes-
sor of arts and sciences shall do the business of his pro-
fession, &c.) And here the magistrate they think cannot
bind them against their vows, because their power of them-
selves 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 them-
selves 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
o Sanderson p. 72, 73. Dico ordinarie : quia fortassis possunt dari casus in
quibus juramentuin quod videtur alicui legi communitatis aut vocationis adversari,
etsi nun debuerit suscipi, susceptuin tamen potest obiigare : ut e. g. in lege poenali
disjunctiva. See the instances which he addelh. Joseph took an oath of the
Israelites to carry his bones out of Egypt, Gen. 1. 25. What if Pharaoh forbid
them? Are they acquit? The spies swore to Rahub, Josh. ii. 12. 18. Had they
been quit if the rulers bad acquit them ?
94 CHRISTIAN DIRECTORY. [PART III.
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, Protes-
tants 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 de-
termine 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 superiors, 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 con-
cerned 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 in-
itent 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 p.
And what is most just must be presumed, unless the con-
trary be plain.
4. It must be discerned whether the commands of supe-
riors 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 in-
tended that the oflfender 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 su-
perior 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
P Read of this at large, Amesii Cas. Cons. lib. v. c. 25, qu. 4.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 95
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 be-
come 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 essen-
tial to it, (of which before,) or by a dispensation or dissolu-
tion 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 provi-
dence.
Rule XXVIII. * As to the power of man to dispense with
oaths and vows, there is a great and most remarkable diffe-
rence between those oaths and vows where man is the only
party that we are primarily bound to, and God is only ap-
pealed 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 dis-
pense 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 conside-
ration 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
96 CHRISTIAN DIRECTORY. [PART III.
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 our-
selves 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 dis-
pensing with oaths and vows : for they give that power to
the pope over all the Christian world, who is an usurper,
and none of oar 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 pre-
tences 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 useful doubts ; but many things
which some do collect and conclude as consequential or im-
plied, are doubtful and controverted among the most judi-
cious 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 disanulling
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, an-
nihilaverit illud, et infregerit votum ejus*^.' 3. It is
expressly said, that she had 'bound her soul' before the dis-
1 And si infringendo infregerit ea vir ejus. v. 12. Vir ejus infregit ea. v. 13.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 97
solution. 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 un-
der the superior's care and oversight, and cannot perform it
(in case there had been no vow) without the superior's con-
sent.
4. It is certain that it extendeth not only to matters con-
cerning 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 recal 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 re-
lease him ?
2. But in these points following there is no such cer-
tainty 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 ex-
VOL. v. H
98 CHRISTIAN DIRECTORY. [PART III.
pressly 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 proceed-
eth 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 ex-
tendeth 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 % to princes, to in-
ferior 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. Be-
>■ Dr. Sanderson Praelect. 4. sect. 5. pp. 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 reasoti, 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 licence, he may bind himself. 2. As to the consent of
a superior.' A tacit consent, antecedentor consequent, sufficeth. Quasi diceret, si
dissensum suurtx vel uno die dissimulet, votum in perpetuum stabilivit.
i
CHAP, v.] CHRISTIAN ECCLESIASTICS. 99
cause 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 sig-
nify no more in a kingdom than the king please, and in an
army than the general and officers please ; and among ser-
vants 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 disan-
nul 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 in-
terest in their inferiors as parents and husbands have in their
children and wives; and therefore parents have not only a
restraining power (q.s 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 acts 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 cummandect
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
100 CHRISTIAN DIRECTORY. [PART III.
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 sheweth
the contrary. 8. Because else that benefit which God ex-
tendeth 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 rea-
sons are urged in this case.
3. It is uncertain whether this chapter extend to asser-
tory or testimonial oaths, (if not certain that it doth not) :
it speaketh but of binding their souls in vows to God, which
is to offer or do something which by error may prove pre-
judicial 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 na-
ture, 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 pro-
mise 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 dis-
pense with his laws, (unless it be one superior to the law-
giver): 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
CHAP, v.] CHRISTIAN ECCLESIASTICS. 101
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 preponde-
rate 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 misemploy-
ing of that which should have been better used ; yet it seem-
eth 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 '* 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 XXXI II. ' There are so great a number of sins and
duties that are such by accidents and circumstantial altera-
tions, 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
• Sanderson, p. 73.
102 CHRISTIAN DIRECTORY. [PART III.
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 en-
tanglements of vows, to have a very wise and faithful coun-
sellor 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 ac-
quainted with the case.' And O what great ability is ne-
cessary in divines that are employed in such works !
Rule XXXV. ' Thus also the case must he resolved whe-
ther 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 : or in case
all things considered, the doing of that good * hie et nunc' is
not my duty : see Dr. Sanderson of the difficulties here also.
Rule xxxvi, ' No personal hurt or temporal loss is any
sufficient cause for the violation of an oath.' He that tak-
eth a false oath, or breaketh a promissory oath for the sa-
ving of his life or a thousand men's lives, or for lands or
riches, or crowns and kingdoms, hath no considerable ex-
cuse for his perfidiousness and perjury, all temporal things
being such inconsiderable trifles in comparison of the will
^nd pleasure of God, and life everlasting: that which will
not justify a lie, will much less justify perjury*.
Rulex^xYU. 'If the matter of an oath prove only a
temptation to sin, and not sin itself, it must be kept : ' but
with the greater vigilance and resolution ! As if a man
have married a fro ward 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 preponde-
rate 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 neces-
sary trial, (as a master may lay money before a suspected
servant to try whether he be a thief,) nor any sin to tempt
' Sanders p. 80, 81.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 103
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 uncliastity, intemperance, error, rebel-
lion, &c.
Rule XXXIX. ' If the matter of an oath be such as acci-
dentally layeth so strong a temptation before men (especial-
ly 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 ac-
tions 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 acci-
dentally 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 alehouses, 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, unnecessa-
rily, 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
for alehouses and taverns that the good that is done by
them is greater than the hurt is like to be, though some will
104 CHRISTIAN DIRECTORY. [PART III.
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
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 ti-
ced to hell and damned in sport, though but accidentally,
and though you vowed the act.
Rule XL. *Thus also must the case of scandal be re-
solved " : as scandal signifieth an action that occasioneth
another to sin, or a stumbling-block at which we foresee he
is like to fall to the hurt of his soul, (which is the sense
that Christ and the apostles usually take it in) so it is the
same case with this last handled, and needs no other reso-
lution : but as scandal signifieth (in the late abusive sense)
the mere displeasing of another, or occasioning him to cen-
sure 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 inculpa-
bly 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 give the
thing, having interested God himself in the cause. 3. That
all such errors of the esseatials of an oath or vow as nullify
it (of which I spake before) or make the matter sinful, do in-
fer a nuUity in the obligation (or that it must not be kept).'
But no smaller error (though caused by deceit) doth dis-
oblige.
" Saiiders. p. a2.
CHAP, v.] CHRISTIAN ECCLESIASTICS. 105
The commonest doubt is, ' Whether an error about the
very person that I swear to, and this caused by his own de-
ceit, do disoblige me ? ' All grant that I am obliged not-
withstanding any circumstantial error, (as if I think a wo-
man 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 re-
lation or thing vowed, (if inculpable at least) disobligeth :
as if I took a man in marriage thinking he had been a wo-
man ; or if I took a person for a pastor, a physician, a coun-
sellor, 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". 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
cceli' I much doubt ''j 1. Because it seemeth the very case
of Joshua and the Israelites, who by the guile of the Gib-
eonites 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 y. (3.) In the severe
revenge that was taken on the lives of Saul's posterity for
offering to violate it ^. 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 per-
•» Sanders, p. 122.
* Sanders, p. 120, 121- This seemeth the case of Isaac in blessing Jacob: the
error personaj* caused by Jacob's own deceit did not nullify the blessing, because it
was fixed on the determinate person that it was spoken to.
y Josh. X. 8. 13. * 2Sam.xxi, 2.
106 CHRISTIAN DIRECTORY. [PART III.
son before me there is the * individuum determinatum/ in
the * hasc homo/ and so all that is essential to my vow is
included in it : if 1 mistake the name or the quiality, or birth
or relations of the person, yet my covenant is with this de-
terminate 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 fre-
quent 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 *.' 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 XLi v. * A general oath though taken upon a partic-
ular occasion must be generally or strictly interpreted (un-
less 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 any particular alehouse, and you make him forswear
all houses in general, he must avoid all other. So Dr. San-
derson instanceth in the oath of supremacy, p. 195.
Rule XLv. ' He that vowetli 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 per-
son is injured ; unless tjie nature of the relation, or the ends
or reasons of the oath, or something else infer a limitation
as implied.'
Rule XL VI. ' Still distinguish between the falsehood in
the words as disagreeing to the thing sworn, and the fajse-
^ Sanders, j). 84.
CHAP. \I.] CHRISTIAN ECCLESIASTICS. 107
hood 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.
CHAPTER VI,
Directions to the People concerning their Internal and Private
Duty to their Pastors, and the Improvement of their Minis-
terial Office and Gifts.
The people's internal and private duty to their pastors
(which I may treat of without an appearance of encroach-
ment 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 un-
derstand 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 *. Here are two sorts of reasons to be
given you : 1. The reasons of the necessity of the ministe-
rial 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 na-
ture of it, and enumeration of the parts of it ^ 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 rule of faith or life for the church : 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 ap-
pointed to guide the church to salvation by opening and ap-
plying 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
* D'uput. ii. of Church Govemnicnt, chap. i. and Universal Concord.
•» Of the difference between fixed and unfixed ministers, see my Disput. ii. iii.
of Church Government, and Jos. Acontalib. v. c. 21, 22. de Missionibus.
108 CHRISTIAN DIRECTORY. [PART III.
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 alrea-
dy. And it is impudence to demand that the same gospel
be proved by new miracles by every minister that shall ex-
pound or preach it : that would make miracles to be no mir-
aclf^s.
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 ap-
plying 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 ungod-
ly 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 ^ 2. In this they are not only teachers, but mes-
sengers sent from God the Father, Son, and Holy Ghost to
charge, and command, and entreat men in his name to re-
pent, 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^. 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 en-
gagement unto them, and by investiture to deliver to 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 knight-
hood 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 Chris-
tian course*. 5. They are to be the stated teachers of the
c Rom. X. 7. 14. Mark xvi. 15. Matt, xxviii. 19, 20.
d 2 Cor. V. 19— 21. Acts xxvi. 17, 18. Eph. U. 19. Acts ii. 37—40.
e Tit. i. 7. 1 Cor. iv. i, 2. Matt, xxviii. 19, 20. Acts xx 32. 1 Cor. iii.
11,12.
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 109
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 especial-
ly 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 see-
ing that all things be done to edification^. They are ap-
pointed as teachers for every particular member of the
church to have personal and private recourse to, (as far as
may be,) for the resolving of their weighty doubts, and in-
struction in cases of difficulty and necessity, and for the
settling of their peace and comfort. 10. They are appoint-
ed, as physicians under Christ, to watch over all the indivi-
dual members of their charge, and take care that they be
not infected with heresy, or corrupted by vice ; and to ad-
monish 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 com-
fort 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
' Acts XIV. 23. 2 Tim. ii. 2. Acts xiii. 2. ii. 41, 42. vi. 2. xx. 7. 28.
1 Tim. V. 17. Titus i. 5. Acts xr 7J0 ,31. Col. i. 28. Eph. iv. il, 12. Mai.
ii, 7. iTim. V. 17.
110 CHRISTIAN DIRECTORY. [PART III.
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 cham-
pions of the truth, to defend it against all heretical and pro-
fane opposers, and thereby to preserve th^ flock from being
seduced. 15. They are appointed to be (under Christ the
head) the nerves and ligaments of the several churches, by
vv^hich 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 consulta-
tions, and councils of their pastors ^. All these are the dis-
tinct and special uses to v^^hich Christ hath appointed the
office of the sacred ministry : which having but named to
you, I need to say no more to shew 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 ad-
ministration 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 them-
selves ; 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 requi-
site 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*", 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 V' so you must willingly and
sr 1 Cor. xiv. 16. 26 Acts xx. 7. 36. James v. 14. Acts vi. 4. ii. 42.
Phil. i. 4. Neh.xii. 24. xi. 17. iCor.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.
•* 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.
' 1 Peter v. 1—3.
CHAP. VI.] CHRISTIAN ECCLESIASTICS. Ill
cheerfully obey them in their work. As their government ^
is not by any bodily penalties or mulcts (for that is the ma-
gistrate's work and not theirs), but a government by the
force of Truth and Love ; so your obedience of them con-
sisteth in the loving and thankful reception of the truth
which they teach you, and the piercies which they offer
you from Christ.
You see then that the reasons of your obedience are mani-
fold. 1. Some of them from God: he hath sent his mes-
sengers 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^: 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 time of famine ? or that otfereth 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 eter-
nal life. Did you ever hear a man so mad and 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 your-
selves. If you were in hell, and Christ should send for you
out, you would not refuse to go, till the messenger had
•' 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 a
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.
> Luke X. 16.
112 CHRIkSTIAN directory. [part III.
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 "". And
though the Papists make a scorn of the word " minister,"
it is but in that pride, and passion, and malice which mak-
eth them speak against their knowledge : for their pope
himself calleth himself the servant of God's servants ; and
Paul saith, " Let a man so account of us as of the ministers
of Christ, and stewards of the mysteries of God "." " Who
then is Paul, and who is ApoUos, but ministers by whom
ye believed °" " Who made us able ministers of the New
Testament P." " In all things approving ourselves as the
ministers of God*i." 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 ^ and to " minister for them who
shall be heirs of salvation ^" Yea, Christ himself is so call-
ed *. And therefore you have no more excuse for your dis-
obedience, than for refusing his help that would pull you
out of the 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 magis-
trate'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 beforementioned their work and office
do 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
°> Chrjsost. 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 en-
tirely to the truth. A bishop cannot cure men with such authority as a shep-
herd doth his sheep. — For of all men Christian bishops may least correct the faults
ofmen 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. Ephes. iii.7. Col. i. 23, 25. 1 Tim.iv. 6. 1 Thes.iii. 2. Col. i.r.
n 1 Cor. iv. 1. « 1 Cor. iii. 5. p 2 Cor. iii. 6.
q 2 Cor. vi. 4. *■ Rom. xiii. 36. • Heb. i, 7. 14.
i
CHAP. VI.] CHRISTIAN ECCLESIASTICS. llS
Christ in common, and what you owe him moreover as your
pastor by special relation and charge ".' When any minis-
ter of Christ deli vereth 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 peculiar relation, to an ordinary
and regular attendance upon his ministry in all the particu-
lars beforementioned 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 '', watching for your souls as one that must
give account y, and as one that ruleth well, and especially
that laboureth in the Word and doctrine ^ " 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 ^." '* Preaching Christ, and warning every
man, and teaching every man in all wisdom, that he may
present every man perfect in Christ *"."
2. He is to be obeyed as the guide of the congregation
in the management of God's public worship : you must se-
riously 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 sacra-
ment of the body and blood of Christ : which of old was ad-
ministered every Lord's day, and that only in the church
where the bishop was, that is, in every church of the faith-
ful : for as Ignatius most observably saith ^, ' tv Bvmaarripiov
TTCurp ry eKKkr^ma, Kai elg ettiWottoc afia t(o TrpeapvTEpiu), Kai
role SmKovoic' ' UNUM ALT ARE OMNI ECCLESItE,
ET UNUS EPISCOPUS CUM PRESBYTERIO ET DI A-
CONIS.' ' IN EVERY CHURCH there i^ ONE AL-
" Funcliunes in ecclesia perpetua? sunt duae, Presbyterorum et Diaconorum :
Presbyteros voco cum omni ecclesia veteri eos, qui ccclesiaiu pascunt verbi prjedica-
tione,8acraraentis et ciavibusj quae jure Divino sunt individua. Grotiusde Imperio
pag. 267. cap. 10.
" Bishop Jer. Taylor of Repentance, Pref. ' I ara sure we cannot give an ac-
count of souls of which we have no notice.'
y 1 Thess.v. 1S5. Heb. xiii. 7. 17. « I Tim. v. 17.
» Acts XX. 19, 20. 24. 28. 31. 33. »» Col. i. 28.
«= Ignat. Epis. ad Philad. Vid. Mead's Disc, of Churches, p. 48—50.
VOL. V. 1
114 CHRISTIAN DIRECTOBY. [PART III.
TAR, 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 TertuUian ^, * Eucharistise Sacra-
mentum nee de aliorum manu quam prsesidentium su-
mimus :' ' 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 re-
solution of your weighty doubts, in private ^.
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 power-
fully 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 depo-
sited into the bishop's hands, who relieveththe orphans and
widows, and is the curator or guardian to all absolutely that
are in want, saith Ignatius to Polycarp, cited by Dr. Ham-
mond on 1 Cor. xii. 28 ^
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. sheweth out
of antiquity «, 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
d TertuU. de Coron. Milit. c. 3.
e It is very observable that Acosta saith, lib. vi. c. 12. that they found il an old
custom among the Indians to confess their sins to the priests before the Gospel came
thither.
' See more in Dr. Hammond, ibid.
« Vid. Canon. Apost. 5. 32. Et Concil. Antioch. c. 5. Et Concil. Carthag.
4. Can. 35.
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 1 16
as one that must give account^' ;" 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 ',
' Saepe congregationes fiant : ex nomine omnes quaere : ser-
vos et ancillas ne despicias.' As bishop Usher's old Latin
translation hath it. * Let congregations be often held : in-
quire after all by name : despise not servants and maids.'
The bishop took notice of every servant and maid by name ;
and he had an opportunity to see whether they were in the
congregation.
9. You must use him as your leader or champiorf against
all heretics, infidels, and subtle adversaries of the truth, with
whom you are unable to contend yourselves, that your
bishop may clear up and defend the cause of Christ and
righteousness, and by irresistible evidence, stop the mouths
of all gainsayers ^ It is for your own benefit and not for
theirs that you are required in all theseworks 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 au-
thorize and send forth his ministers, lest wolves and de-
ceivers 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 pas-
tors 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
•• Heb. xiii. 17.
» Vid. Just. Mart. Apol. 2. Vid. Tertul. Apol. c. 39.
^ I tiope all this will tell ^ou what a bishop indeed is.
116 CHRISTIAN DIRECTORY. [PART III.
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 succes-
sively from the apostles without interruption ^ I confess if
our interruptions had been half as lamentable as theirs, (by
their schisms, and variety of popes at once ; and popes ac-
cused, or condemned by general councils, for heretics ; and
their variety of ways of electing popes, and their incapaci-
ties 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
shewing 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 uninterrupt^ succession
of regular ordination, to your reception of your pastors and
their ministrations.
The ministerial commission is contained in, and con-
veyed by the law of Christ, which is the charter of the
church, and every true bishop or pastor hath his power from
Christy and not at all from the efficient conveyance of anyJH
mortal man : even as kings have their power not from maniH
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 ""). You cannot have a
' Grot, de Imp. p. 273. Pastorum est ordinare pastores. Neque id officium
eis competit, qua hujus aut illius ecclesiae pastores sunt, sed qua ministris ecclesiae
Catholicae.
™ See ill Grotius de Imper. sum. potest, p. 269. The necessary distinction of
1. Ipsa facultas praedicandi sacramenta et claves administrandi, quod Mandatum vo-
cat. 2. Applicatio hujus facultalis ad certara personam, viz. Ordinatio. 3. Appli-
catio hujus personae ad certum ccEtum et locum, viz. Electio. 4. Illud quo certa per-
sona in certo loco rainisteriura suum exercet publico praesidio ac publica authoritate,
viz. Confirmatio. p. 273. Constat muneris institutionem a Deo esse : ordinationem
a pastoribus, confirmationem publicara a sumiua potestate. So that the doubt is
only about election. Which yet must be differenced from consent.
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 117
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 freemen 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 church-
wardens shall be chosen in every parish. Now let our two
questions be here decided: 1. Who is it that give th these
officers their power? 2. Whether an uninterrupted succes-
sion of such officers through all generations since the enact-
ing 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 tlfey the receiving, or containing mediate causes
of it. The king never gave them the power which the of-
ficers 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 ques-
tion. 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 church-warden, yet the
next time they do choose one according to law, the law doth
authorise him, nevertheless, though there was an interrup-
tion or vacancy so long : and so in corporations, (unless the
law or charter say the contrary) : so is it in the present case.
I. It is the established law of Christ, which describeth the
office, determineth of the degree and kind of power, and
118 CHRISTIAN DIRECTORY. [PART III.
granteth or conveyeth it, when the person is determined of
by the electors and ordainers, though by ordination the de-
livery 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 Bel-
larmine 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"
confesseth to me that consecration is not absolutely neces-
sary * ad esse officii' to the pope himself: no nor any one
sort of electors in his election. Page 333. And in his Repl.
Term. Expl. p. 45. he saith, * Neither papal nor episcopal
jurisdiction (as all the learned know) depends of episco-
pal 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 mens' disputations, when they would
persuade you to reject your lawful pastors as no true minis-
ters of Christ, for want of their ordination or succession.
Direct, iv. * Though the sacraments and other ministe-
rial offices are valid when a minister is qualified (in his abil-
ities 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 ''.' I
" See my Disput. with him of the Successive Visibility of the Church, p. 336.
" Cyprian, Epis. Ixviii. PJebs obsequens prjpqeptis dorainicis k peccatore pree-
i
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 1(9
know no evil must be done for the attainment of the great-
est 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 iStteth 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 rot-
» ten post or glowworm 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 vilitieth both his own, and other men's souls ; as he
doth by an able, compassionate minister. And the soul is
of so much more worth than tlie 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 are 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
hcr^s 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 p." It must be no small matter that must satisfy
posito separare se debet. Which Grotius de Imper. p. 230. citing saith, Jubentur
enirn singuli, niulto niagis uuiversi, cavere prophetas falsos, alieimtu pastorera fugere,
ab lis declinare qui dissidia faciuntet oOensas contra doctrinam. 2. Iinperatur fide-
libus familiarem eoruin consuetudinem declinare qui fratres, &c. 2 Cor. v. Rora. xvi.
17. John V. 2 Tim. iii. 6. 2 Thess. iii. 6. 14. 2 Cor. iv. 3, 4.
P 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 e^^plication, or calling
them to account aboMt the sense, and then laid all the fault on the blockishness of the
people, when ' Tota catechizendi ratio erat umbratilis, et ludicrae similis: egovero
(inquit) si homines ingenio acerrirao, et discendi percupidi* tales prseceptores nacti
essent, nihil aliud quam ut duplo ignoratiores evaderent, doceri isto raodo arbitrarer.
Olimin symbolo addiscendo etintelligendo, mysteriisque fidei agnoscendis viri inge-
nio prsestantes et literatura celebres, diu in catechumenorum ordine tenebantur, cum
ecclesiastica disci plina vigeret ; neque ante ad fidei sacram^ntuni adraittebantur.
120 CHRISTIAN DIRECTORY. [PART HI.
a serious Christian to cast his soul upon any hurtful or dan-
gerous disadvantage. Though Daniel and his companions
may live vs^ell on pulse, yea, and Ezekiel upon bread baked
vi^ith dung, when God will have it so, yet no wise man will
choose such a diet; especially if his diseases require the
most exact 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.
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 credu-
lity betray you to heresy, nor make you the servants of men,
contrary to Matt, xxiii. 8—10. Eph. iv. 13. 2 Cor. L 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
quatn multas ab episcopo de s^nibolo conciones audissent, dlu etmultumcum cate-
chista conlulissent ; post quas oiimes curas et meditationes, magnum erat si recta sen-
tirent, consentane^ responderent, &c. and he addeth, p. 360. Equidem sic opinor,
neque ab ea opiifone avelli unquara potero, quin pessirao praeceptori omnes esse audi-
tores hebetes credam. A bad teacher hath always bad scholars. Even in the Ro-
man church how little their authority can do against profaueness and negligence, th^.
same Acosta sheweth, lib. vi. c. ii. p. 519. Cum in provinciali conciiio Limensi ab om-
lubus Peruensibus episcopis cajtcrisque gravibusviris ad ea vitia emendanda nmltum
operae et studii collatum sit, atque edita extent egregia decreta de reformatione per-
multa, nihil tamen ampliusperfectura est, qnam si abotiosis nautis derepublicamod-
eranda consultatera 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.
Ixxiii. it is said, No man may be made a priest tliat liath sinned mortally after bap-
tism, and, Si is qui tarn in episcopatu vel -presbyterio positus mortale peccatura ali-.
quod admiserit, non debet offerre panes Domino, quanto magis — patienter retrahatse
a,b hoc non tam honore quam onere, et aliorum locum qui digni sunt nou ambiat oc-
cupare. Qui enim in erudiendis et insiituendis ad virtutem populis praeest, necesse
est, ut in omnibus sanctus sit,et innuUoreprehensibilis habeatur. Qui enim aliquem
de peccato arguit, ipse k 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 hei-
nously sinned ^fter baptism from the priesthood, let not us be as much too loose.
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 121
work is made by an over-much credulity and implicit be-
lief 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 shew you what it is that your teachers have to reveal
unto you, and in what order, and how far the several partic-
ulars 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.
The doctrines which he is to teach you are these, and in
this method to be taught. 1. He will teach you the natu-
ral knowledge of yourself; that being a man, you are a rati-
onal, 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.
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 your-
selves 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 bles-
sings.
3. He will next teach you that this God hath made your
122 CHRISTIAN DIRECTORY. [PART HI.
souls immortal, and that there is a life after this where ever-
lasting 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 thia
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 learn-
ing 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 rev-
erence, while he discourseth of the matters of his own pro-
fession ; as confessing his judgment to be better than your*s,
and therefore more suspecting your own apprehensions
than his. Not but thtit the truth may compel you to dis-
cern it, though you should come with no such reverence or
respect to him ; but then you cast yourself upon much dis-
advantage 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 Ho-
ly Scriptures, then they become more effectual and saving,
which before were known but preparatorily : and so the
same truths are then both the objects of knowledge and of
faith.
4. Having acquainted you with man's ultimate end and
happiness in the life to come, the next thing to be taught
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 123
you by the ministers of Christ, is, that Christ as our Saviour,
and faith, and repentance, and sincere obedience to be per-
formed 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.
5. The proof that he will give you is in'these two propo-
sitions, 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 evi-
dence and means as you know that there is a God : and
then it is by the force of this that you believe the particu-
lar 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 y^ur 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
124 CHRISTIAN DIRECTORY. [PART III.
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.
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 in-
fallible 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 apos-
tles 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 will 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 prepara-
tory, yet you are not there to stop, but to use him as a
teacher to shew you the truth of it in the proofs : 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 shewed to
those whom we would convince.
7. This divine attestation, which he is next to shew you,
hath many parts, that it may be complete and satisfactory.
1. God's antecedent testimony. 2. His inherent or im-
pressed testimony. 3. His adherent, concomitant testi-
mony. 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 superscrip-
tion of God (in his governing wisdom, holiness, and love,)
which is inimitably engraven on the Gospel ; as an image
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 125
upon a seal, which is thereby made the instrument to im-
print the same on other things. Thus as the sun, the Gos-
pel 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 apos-
tles, 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 ascen-
sion, 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 pecu-
liar people, zealous of good works, and directing and confirm-
ing 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 Word itself:
making such changes, and gathering such a people unto
God, as no other doctrine ever did. And all these four at-
testations 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 attes-
tation, 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 pro-
phecies, inherently bearing his image so inimitably, accom-
panied by so many certain, uncontrolled miracles, and fol-
lowed 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 evidenceo 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.
126 CHRISTIAN DIRECTORY. [PART III.
or that he hath given up the power to some one that so go-
verneth it : all which is but to affirm that there is no God,
(which is supposed to be proved before).
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 more certain preserving them to the
church's use "i. 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 pre-
served 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 shew. 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 particu-
lar words are indeed here written which we read ; and these
particular doctrines containing the essentials of Chris-
tianity, 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 iand deceived by us so as not to
invalidate our faith ? And how far our teachers must be
here believed ? And first it is very useful for 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
1 Est euim admirabilis qugedatn continuatio seriesque rerutn, ut alia ex alia uexa,
et omnes inter se aptae, colligataeque vide;emtur. Cic. Nat. D. I. 9.
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 127
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 mar-
tyrs 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 more
remote 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 neces-
sary to the being of true faith, that any supernatural testimo-
ny 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 ^ : as he that cannot read him-
self, must know by human belief (in great part) that the
•■ By all this it is easy to gather whether a pastor may do his work per aliutn.
Saith Grotius de Imp. pp, 290, <i9U Nam ilhid quod quis per alium facit per ie
facere videtur ad eas duntaxat pertinet actiones quarum causa efficiens proxima a
jure indefinita est. Yet people should labour after such maturity and sted fastness,
that they may be able to stand if their pastors be dead or taken from them by perse-
cution, 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 firraabatur. Quanto magis
affligebantur, tauto magb raultiplicabantur. Victor, p. 382.
128 CHRISTIAN DIRECTORY. [PART III.
preacher readeth truly, or that such words indeed are in the
Gospel as he saithare 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 in-
dustry 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 ne-
cessitated to take more than others upon the trust or belief
of their teachers, it is long of their ignorance : and there-
fore if such cry out against their taking things on trust, it
is like a madman's raving against them that would order
him ; or as if one should reproach a nurse for feeding in-
fants, and not letting them feed themselves. * Oportetdis-
centem 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 di-
vine 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 Cthus 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 wis-
dom 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
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 129
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 foUoweth 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 or-
dinarily 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 apos-
tles 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,
an universal miracle. And more than so, it is impossible
that God should do a miracle to accomplish such an univer-
sal wickedness and deceit ; whereas it is possible that na-
tural 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,
VOL. V. K
130 CHRISTIAN DIRECTORY. [PART III.
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 de-
tect it, could never be reconciled here to a deceit. When
judges and counsellors, kings and nobles, and plaintiifs and
defendants, utter enemies, are all agreed in it, it is more cer-
tain to a single person than if he had seen the passing of
them with his eyes. So in our case, when an office was es-
tablished 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 shewed 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 re-
solved ; 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 as-
cribe 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
the 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 mi-
racles, 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
t
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 131
Papists in this controversy of using tradition in the resolu-
tion 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, ortho-
dox and heretics ; and of all the churches throughout the
world, both Greek and Latin, Ethiopian, Armenian, Protes-
tants, &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 circumstan-
ces 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 obe-
dience 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 pas-
tors, as civil magistrates that bear the sword ; nor as phy-
sicians, to tell you what you must do for your health ; nor
as artificers, to command you how to plough, and sow, and
trade, 8lc. (except in the morality of these) : but it is as your
teachers and guides in matters of salvation that you must
obey them ^ And that not as prophets or lawgivers to the
» We may not offer any violence, but only persuade : we have not so great au-
thority given us by the laws, as to repnsss 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 that
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 needcth no forced ser-
vice. He requireth no constrained confession. T cannot receive any man but him
that is willing : 1 cannot give ear, but to him that entreateth, &c. Ita et Origeo.
ibid, citat. 2 Cor. i. 24. Gal. i. 7, 8. 2 Cor. x. a. xiii. 10.
132 CHRISTIAN DIRECTORY. [PART HI.
church ; but as the stated officers of Christ to open and ap-
ply the laws that he hath given, and determine of such cir-
cumstances as are subservient thereunto. Not as those that
have dominion of your faith, or may preach another Gospel,
or contradict any truth of God, v^^hich by Scripture or na-
ture 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 destruc-
tion : particular cases I here purposely forbear.
Direct, vii. 'Be sure that you look on them as the offi-
cers 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 preach-
ing and administering the sacraments, and binding the im-
penitent, and absolving the penitent, and comforting the
sad and humbled souls. All the holiness, and life, and
power of your spiritual cpnverse 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 by
his instruments, so far. as they do it according to his com-
mission and his will. This observing Christ in their teach-
ing will possess you with due reverence and care, and cause
you to do it as a holy work ; and to see Christ in them, de-
livering and sealing his covenant to you, will very much in-
crease 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 pas-
toral work, to oversee the individuals, and to give them per-
sonally such particular advice as their case requireth. Never
expect that all thy books, or sermons, or prayers, or medi-
tations should serve thy turn without the counsel of thy
CHAP. VI.] CHRISTIAN ECCLESIASTICS. 133
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 as-
surance 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 your 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. O how
abundantly would this course promote the success or 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. 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 en-
tire giving up themselves to that holy work to which they
are devoted.' Read and study well Ephes. 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 contradic-
tions 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
134 CHRISTIAN DIRECTORY. [PART III.
others : it is perfidious ingratitude to forsake them in every
trial, that must lose their lives and all the w^orld, rather than
forsake you or betray your souls : or to grudge them food
and raiment that lay by the gainful employments of the
vi^orld, that they may attend continually on the service of
your souls.
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 understand-
ing, to vi^hich it hath a certain inclination, and though it be
a delightful thing to know the truth ^ ; 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 re-
sisted 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 glory-
ing of hypocrites, and the occasion of reproaching dissen-
ters as heretics, and the world is filled with bloody perse-
cutions, 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 them-
selves must be tormented in hell for not being Christians.
It concerneth us therefore to deal very wisely and cautiously
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 fre-
quently thus deceived and led into error by a naughty, car-
nal, biassed heart : either because that error is the vulgar
* Nitebatur Socrates suinino ingenii acuniiue, iion tarn illoriira sententiani re-
fellere, quam ipse quid verum esset, invenire. Diog>. Laert. in Socrat. lib. ii. sect.
22. p. 93.
CHAP. VII.] CHRISTIAN ECCLESIASTICS. 135
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 prefennent 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 loath is a sensual, ungodly man to believe, that " with-
out 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.*' How loath is the am-
bitious 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 most powerful 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 re-
putations, as to countenance, or make a controversy at least
of that which their lusts desire to be true. Above all there-
fore 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
he subject to the law of God, you may easily perceive that it
will be loath 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 **." No means are used at all as means, where
*• Socrates de ethice, et in officinis, et in publico quotidie philosophaus, ea po-
tius inquirenda hortabatur, quae raores instruerent, et quorum usus nobis donii esset
nec«tisarius. Diog, Laert. in Socrat.
136 CHRISTIAN DIRECTORY. [PART III.
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 righteous-
ness, 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 impli-
citly 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 *=.
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 con-
viction.' 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, " Not a novice ; lest being lifted
up with pride he fall into the condemnation of the devil ^.'*
<= Nou tam auctoritatis in dispatando, qnam rationis momenta quaerenda snirt.
Cic. Nat. D. 1.9. Obest pleruraque iis, qui discere volunt, auctoritas eoruna, qui se
docere profitentur. Desinunt enim suura judicium adhibere: id habentratum, quod
ab eo, quem probant, judicatum vident. Ibid.
d X Tim. iii. 6.
CHAP. VII.] CHRISTIAN ECCLESIASTICS. 137
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, what-
ever 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 cal-
led men to labour, doth use to give his blessing to the la-
borious. And he that hath said by his Spirit, ** 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 ap-
pointment : and he that hath said, '* The desire of the sloth-
ful 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 sloth-
fulness which he condemneth. "My son, if thou wilt re-
ceive 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 ^" 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 un-
derstandings 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 re-
• 1 Tim. iv. 15. f Prov. ii. 1—6.
138 CHRISTIAN DIRECTORY. [PART III.
solution of the will, and consequently to the effectual exe-
cution of its resolutions, yet it is commonly a very great se-
ducer of the understanding, and strangely blindeth and
perverteth the judgment s; so that a passionate man is sel-
dom 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 avoid-
ing 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 dan-
ger 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 refor-
mation 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 deprava-
tion. But in cases where all is bad, there all must be re-
jected.
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).' Charity is the end of
truth : and it is a mad use of means, to use them against
the end. Make sure of the sincerity of your charity, and
s Quae duae virtutes in disputatore primse sunt, eas arabas in Hubero depre-
hendi, patientiam adversariura prolixe sua expHcantem audiendi, et lenitatem etiara
aspere dicta per ferendi,inq. Scultetus post. disp. Curric. p. 33.
CHAP. VII.] CHRISTIAN ECCLESIASTICS. 139
hold it fast ; and then no error that you hold will be des-
tructive 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, ineffectual knowledge. Such ** knowledge pufieth
up, but charity edifieth ^J' 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 imi-
tate 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.' 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 con-
trary 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, un-
der pretence of securing, defending, or propagating the or-
thodox 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 chil-
dren, because they distasted or spit out his medicines. It
is usually a pitiful defence of truth that is made by the ene-
mies 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 know-
ledge of the less, by the help of these.' 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
»' I Cor.viii. 1.
140 CHRISTIAN DIRECTORY. [PART III,
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 tran-
sactions between God and man ^J One error here will in-
troduce 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 freewill is,
and what 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 con-
sequents 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 attri-
bute of God, (as those that think his goodness is nothing but
his benignity, or proneness to do good, or that he is a ne-
cessary 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 incon-
sistent with any of these principles \* 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 still stand question-
ing 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 contradict-
eth the end of all religion.' If it be of a natural or neces-
sary tendency to ungodliness, against the love of God, or
h Ut Deum noris, etsi ignores et locum et faciem, sic auimum tibi tuum notum
esse oportet, etiam si ignores et locum et formam. Cic. Tuscul. 1. 70.
» Nee est uUa erga Decs pietas, nisi honesta de numine deorum ac mente opinio
sit. Cic. pro Dom. 107. Op. vol. iii. p. 88^.
CHAP. VII.] CHRISTIAN ECCLESIASTICS. 141
against a holy and heavenly mind and conversation, it can-
not be truth whatever it pretend.
Direct. V. ' Be sure to distinguish well betwixt revealed
and unrevealed things :' and before you dispute any ques-
tion, search first whether the resolution be revealed or not :
and if it be not, lay it by ; and take it as a part of your ne-
cessary 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 re-
solution of the rest be not laid upon them, nor twisted with
them, to entangle the whole in uncertainty or confusion''.
Thus God instructed Job, by convincing him how many
things were past his knowledge ^ 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™.
And Paul in his discourse of election takes notice of the
unsearchable depths, and the creature's unfitness to dispute
with God". When you find any disputes about predeter-
mination 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 con-
verted or saved ; that all the millions of possible persons,
names, and things shall not be future) ? What understand-
ing, will, or power are formally in God ? How he knoweth
future contingents ? with a hundred such like ; then remem-
ber that you make use of this rule, and say with Moses,
" 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
^ Non ii, sumus quibus bus nihil verum esse videatur ; sed ii, qui omnibus veris
falsa quxdam adjuncta esse dicarnus, tanta siroilitudine, ut, &c. Cic. Nat. D. 1. 12.
' Job xxxviii — xli. "» Johniii.7, 8. " Rom.ix.
" Deut. xxix. 29.
142 CHRISTIAN DIRECTORY. [PART III.
Holy Ghost, by that instance, " Let no man beguile you of
your reward, in a voluntary humility and worshipping of
angels, intruding into those things which he hath not seen,
vainly puffed up by his fleshly mind p." Reverently with-
draw 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
anatomise 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 wrang-
ling 'i. 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 veri-
tatis' 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 ob-
ject, and another into the subservient testimony or means,
or into the proofs of Divine attestation, or many other cau-
ses ? 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 Pro-
testants, about justification, while by justification one mean-
eth 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 meta-
phors ; as being all but ambiguities till an explication hath
fixed or determined the sense.' It is a noisome thing to
P Col. ii. 18.
1 See my Preface before the second Part of the Saints' Rest, Edit. 3. &c. A
raan of judgment shall hear ignorant men diifer, and know that they mean one thing :
and yet they themselves will never agree. Lord Bacon, Essay 3.
CHAP. VII.] CHKISTIAN ECCLESIASTICS. 143
hear some dispute upon an unexplained metaphorical word,
when neither of them have enucleated the sense, and when
there are proper words enow.
Direct, vii. ' Take special notice of what kind of being
your inquiry ot disputation is, and let all 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 phy-
sical 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 *". If you take such a man for your king, your com-
mander, 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, 8cc. would you not be justly
laughed at ? So when you ask. What act faith or repen-
tance 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 un-
determined 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
foUoweth my apprehension. For, whatever my conscience
or opinion say of it, the thing either is lawful or it is not : ir
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 command-
' As 1 have shewed in ray Dispute of Saving Faith with Dr. Barlow, and of Jns-
tiiication.
144 CHRISTIAN DIRECTOKY. [PART III.
eth : and this I shall be bound to, whatever J imagine to the
contrary ; and to lay by the error which is against it.
Direct, x. * Be sure when you first enter upon an en-
quiry or dispute, that you well discover how much of the
controversy is verbal ' de nomine,' and how much is material
* de re ^* 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 justifi-
cation, &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 throughly, and dis-
pute 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 *.
Direct, xi. * Suffer not a rambling mind in study, nor a
rambling talker in disputes, to interrupt your orderly pro-
cedure, 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 and disputes.
Direct, xii. * Be cautelous of admitting false supposi-
tions : or at least of admitting any inference that dependeth
« Non ex verbis res, sed ex rebus verba esse inquirenda. Myson, in Laert.
p. 70. Basil. Edit.
' It is a noble work that Mr. I^eblanck of Sedan is about to this purpose, stating
more exactly than hath yet been done all the controversies between us and the Pa-
pists : which how excellently he is like to perform I easily conjecture by the Disputes
of his upon Justification, &c. which I have seen.
CHAP. VII.] CHRISTIAN ECCLESIASTICS. 14-5
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 in-
timating it to be a truth. False suppositions cunningly and
secretly worked into arguments, are very ordinary instru-
ments of deceit.
Direct, xiii. 'Plead not uncertainties against certain-
ties :' but make certain points the measure to try the uncer-
tain 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 cautious how you
venture yourself in the practice of that which you under-
stand 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 wicked-
est men and the wickedest means. As by the Jews in kill-
ing Christ, and Pharaoh in refusing to let Israel go, and
Jehu in punishing the house of Ahab. Yet many self-con-
ceited persons think that they can fetch that out of the Re-
velations 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 cautious 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
obligjatory 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
VOL. V. L
146 CHRISTIAN DIRECTORY. [PART III.
constituted and framed, and his servants unavoidably de-
ceived. 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 ap-
pointed). And thus if theit practice were not obligatory to
us, their wotds 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
^nd tetioporary occasion (and obligation) from those that
were upon an 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 mu-
tations in the affairs of men, as shall shame the principles or
spirits of these men, arid manifest their giddiness and muta-
bility 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 pros-
pering or afflicting, more than by his word.
Direct, xviii. 'In controversies which much depend on
the sincerity and 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
ill
CHAP. VII.] CHRISTIAN ECCLESIASTICS. 147
better judged of, by the ordinary tenor of tliem, 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 con-
dition they left the churches in than we can do* To appeal
to the ancients in every cause, even in those where the latex
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. ii rfj**;: i .
Direct, xx. * In controversies which depend on the ex-
perience 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 judg-
ment of less experienced ages :' (exqept the apostolical age
that had the greater help of tJ^e Spirit). An ancient, expe-
rienced 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 understand-
ing 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 ex-
perience of the ages that were before us : and therefove God
will require at oui- hands an account of these greater talents
which we have received ! As it were inexcusable no.w in a
physician, that hath the help of such voluminous institu-
tions, observations and experiments of former ages, to know
no more ,than those former times that had no such helps ;
so would it be as inexcusable for this present age of the
church to be no wiser than those former ages. When Aqui-
nas, 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 attain-
ed : and whatever they swear in the Trent oath, of not ex-
pounding any Scripture otherwise than the fathers do, I
148 CHRISTIAN DIRECTORY. [PART III.
doubt not but Suarez, and Vasquez, and others of their
modern schoolmen thought so too, and would have been
loath to be accounted wise in the measure only of those an-
cients. 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 com-
posing and imposing the popish missals and numerous cere-
monies, 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 inexcusable; and may be judged as the neglecters of
our greater helps.
Direct, Kxi. 'In controversies which depend most upon
skill in the languages, philosophy, or other parts of com-
mon 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 Jerome or Origen may judge better of a
translation, or the grammatical sense of a text than a hun-
dred of the other fathers could. One man that understand-
etb 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 per-
sons. 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 ".'
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
" Satis Iriumphat Veritas si apud paucos bonosque accepta : nee indoles ejus est
piacere multis. Lipsius.
CHAP. VII.] CHRISTIAN ECCLESIASTICS. 149^
anough 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 judi-
cious). Commonly a very few that are wiser than the mul-
titude, are fain to stand by, and compassionate not only the
world but the church, and see the disease, and the easy re-
medy, and all in vain ; while they are but neglected or des-
pised 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 Protestants, as would save
them all, if all of them did sincerely believe, love and prac-
tise it ; for they all confess that the whole canonical Scrip-
ture 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 believ-
ed 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. Kxiw. * 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 sal-
vation 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 ac-
cuseth the generality in the church of some error or imper-
fection; 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.
J50 CHRISTIAN DIRECTORY. [PART III.
and to comply with them in their errors and extremes ": but
hold to the truth and keep your station: "let them re-
turn unto thee, but return not thou unto them^/" It is
too usual for the younger and more injudicious sort of Chris-
tians to be most zealous about some little opinions, ceremo-
nies 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 difficul-
ties 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 most learned Jesuits, and all the cler-
gy 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 how many millions of the people ; because they be not
able to confute them. If they had said that a man is no man
but a worm ^, they might in reason have expected as much
belief.
Direct, xxvii. ' Abuse not your own knowledge by sub-
jecting 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 : " that all they
might be damned who obeyed not the truth, but had plea-
sure in unrighteousness ''.'^ God will not hold him guiltless
who debaseth his sacred truth so far, as to make it stoop to
^ Thus Peter and Barnabas erred, Gal. ii. . - '-
y Jei'. XV. 19. ^' Psal. xxii.6. ^ 2 Ttess. ii. 10— i'i.
CHAP. VIU.] CHRISTIAN ECCLESIASTICS. 151
his commodity and lust ; where he is a teacher he will be a
king, and sendeth his truth as the instrument of his govern-
ment, and not as a slave or pander to the flesh : he that
will " do God's will shall know it''." But the carnal mind
that cannot be subject to God's law, is unfit to receive it,
because it is spiritually discerned ^.
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 com-
mend it^. The discord and divisions of believers, are as
commonly spoken against, and by the same men, as com-
monly 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 few that are experienced,
wise, judicious persons, do choose the means that are fittest
to attain these ends, and do prudently and constantly pro-
secute 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 briny
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, be-
cause 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 inte-
rests ^. 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
b John vii. 17. ' Rom. viii. 7. 1 Cor. ii. 14.
» Of this subject I have written already, 1. My " Universal Concord." ST. My
'* Catholic Unity." 3. Of the "True Catholic Church." 4. My " Christian Concord."
•» Read over Sir Francis Bacon's third Essay ; and Hales of Schism.
152 CHRISTIAN DIRECTORY. [PART Ill-
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 incon-
sistent, 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.''
So far must they be from being guilty of any schisms or un-
lawful 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 Chris-
tians and churches doth consist :' or else you will neither
know how to preserve it, nor when you violate it*^. Chris-
tians 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 mem-
ber 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 ex-
ternal 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
c In veste Chrisri varietas sit ; scissuia non sit. Tliey be two things, unity
and uniformity. Lord Bacon, Essay iii.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 153
of the particular churches within themselves, or of divers
particular churches accidentally united. 1. The union of
the whole is essential, inte^al, or accidental. The essen-
tial 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, whe-
ther 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 visi-
ble 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 ;
which consisteth in these their special relations to each
other. 3. And there is an accidental union of many parti-
cular churches : as when they are united under one civil go-
vernment ; 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 com-
munication 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, depend-
ing on him, and receivings from him : your internal com-
munion 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 or-
dinances and mercies unto you, and in your visible learning
and reception of them, and obedience to him, and expres-
sions of your love and gratitude towards him. Your exter-
nal communion with the universal church, consisteth in the
prayers of the church for you, and your prayers for the
154 CHRISTIAN DIRECTOKY. [PART III.
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 congre^
gations, 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 to-
gether 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"*. 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 com-
munion ; 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
^ 1 Pet. Vi 5.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 155
not :' that so you may neither causelessly trouble your-
selves with scruples, nor trouble the church by sinful
schism.
I. There must be an union among all churches and
Christians in these following 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 ulti-
mate 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 co-
venant (of which baptism is the seal) in which they are en-
gaged to God. 8. And the same instrumental founders of
our faith, under Jesus Christ, even the prophets and apos-
tles. 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 ex-
cellent and useful members ; and an inclination to holy
communion with each other. 13. They have all a propen-
sity to the same holy means and employment, as prayer,
learning the Word of God, and doing good to others. All
these things the true living members of the church have in
sincerity, and the rest have in profession.
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 ex-
cel 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
156 CHRISTIAN DIRECTORY. [PART III.
. spiritual health and soundness ; one will be more orthodox
and another more erroneous ; one will have a better appe-
tite to the wholesome word than others that are inclining to
novelties and vain j anglings ; one will walk more blame-
lessly 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 sup-
port 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 tempta-
tion of satan, arise to vehement contentions, and not only
to the censuring and despising of each other, but to the re-
jecting 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 Constan-
tine himself did banish Athanasius, and as Chrysostom and
many another have felt. 10. Hence it foUoweth, 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. All these
differences there have been, are, and will be in the church,
notwithstanding its unity in other things.
III. The word ' schism' cometh from ' <jy^it(o/ ' disseco,
lacero,' and signifieth any sinful division among Christians.
Some Papists (as Johnson) will have nothing called schism,
but a dividing one's self from the Catholic church : others
maintain that there is nothing in Scripture called schism,
but making divisions in particular churches *. The truth
e The true placing the bonds of unity iraporteth 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
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 157
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 di-
visions 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, con-
trary 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 cause-
less 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.
G. And yet it is a greater schism than this, when
churches do not only separate from each other causelessly,
were done less partially, it would be embraced more generally. Lord Bacon,
£s8ay iii.
158 CHRISTIAN DIRECTORY* [PART III.
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 cor-
rupt 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 * cseteris paribus' a higher degree of schism
to divide yourselves (a person or a church) from the univer-
sal church without just cause, though you separate from it
but * secundum quid,* in some accidental respect wheriB
unity is needful (for where unity is not required, there dis-
union 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.
8. But as for the highest degree of all, viz. to separate
from the universal church * simpliciter,* or in some essen-
tial respect, this is done by nothing but by heresy or apos-
tasy. However the Papists make men believe that schis-
matics 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 de-
nying any thing necessary to salvation, is an heretic or an
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 an heretic : if he deny the whole
Christian faith, he is a fiat apostate ; and these are more
than to be schismatics.
The word * heresy' also is variously taken by ecclesias-
tic writers. Austin will have heresy to be an inveterate
schism : Jerome 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 se-
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 159
parated 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 eireth 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.
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 propagating them. Igno-
rant souls think that every change of their opinions is made
by such an accession of heavenly light, that if they should
hot 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 re-
fceive 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. 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 burn-
ing in zeal against esch other, abating charity, censuring and
condemning one another, backbiting and reviling each other,
through envy and strife ; when they look strangely at one
another, as being on several sides, as if they were not chil-
dren of the same Father, nor members of the same body ; or
as if Christ were divided, one being of Paul, and another of
ApoUos, 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
160 CHRISTIAN DIRECTORY. [PART III.
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 pri-
vate 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 them-
selves, 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 con-
temn 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 inno-
cent, and usurp authority over their guides ; this is dis-
obedience 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 re-
nounce 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 damn-
CttAP. VIII.] CHRISTIAN ECCLESIASTICS. 161
ing 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 de-
fence 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 im-
pose 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 con-
demn 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
.VOL. V. M
152 CHRISTIAN PIBECTORY. [PART III.
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 withdraw-
ing, because it is upon mistake ; but yet it is but a pardon-
able infirmity, consistent with integrity, and the favour of
God. viti. do:
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 so-
ciety dedicated or sanctified to God, by separation from the
rest of the world ? " 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 s.
2. If a church apostatize and forsake the faith, or if they
turn notoriously heretical, denying openly any one essen-
tial 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 necessai-y 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 he-
resy (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 con-
stituent parts of the church, politically considered, so pro-
fession of faith and holiness is the essential qualification of
the members. If either pastors or people want this profes-
sion, it is no political church ; but if the people profpss true
f S> Cor. vi. 17, 18. e Leg. Grotium de Imp. pp. 230, 231.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 163
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 po-
lity : though we may bold 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 de-
vised officer disobligeth us from such communion, but such
as I describe; which I shall more fully open.
Quest. May not m^^n 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?
Arisw. 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 wellbeing 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 an 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 himbut *4n licitis et honestis ;' because it is not law-
ful or honest to consent to an usurper's government. If an
usurper should traiterously, 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
164 CHRISTIAN DIRECTORY. [PART 111.
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 «. And secondly there is an-
other subordinate church-form of Christ's institution ; that
is, particular churches consisting of pastors and people con-
joined 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 subordi-
nate polity of their own : it is no city or corporation, if they
have not their mayors, bailiffs, or other chief officers, sub-
ject 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 vs^hich is not constituted of teacher and
scholars. That particular organized political churches are
of Christ's institution (by his Spirit in the apostles) is un-
deniable. " They ordained them elders in every church ''."
" Ordain elders in every city as I commanded thee '." *' He
sent to Ephesus and called the elders of the church ''."
" Take heed to yourselves and to all the flock, over which
the Holy Ghost hath made you overseers, to feed the church
of God ^" 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. 2. But besides these two sorts of Divine institu-
tion, 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
tne common ends of Christianity : and prudence is left to
determine of the times, and places,- and manner of their pas-
tors 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
? Leg. Grotium de Imp. pp. 223» 226.
h Acts xiv. 23. * Tit.i. 5. ^ Acts xx. 17.
^ i Acts XX. 28. So 1 Thess. v. 12, 13. Heb. xiii. 7. 17, 24. &c. 1 Cor. vil. 23.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. lt)5
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.
3. And in those churches which Christ himself hath insti-
tuted, 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 es-
sential 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,
church-wardens, doorkeepers, 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-govern-
ment 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 in-
stituted ; (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 impeni-
tency in true heresy, or ungodliness, or any scandalous
crime, the church may and must remove such from her com-
munion ; for it is the communion of saints. And the offen-
der is the cause of this separation.
6. If a whole church be guilty of some notorious, scan-
dalous 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
166 CHRISTIAN DIRECTORY. [PART 111.
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 "".
7. If any church will admit none to her personal com-
munion, but those that will take some false oath, or sub-
scribe 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 ". And though
the case may be sad to be deprived of tlie liberty of public
worship, and the benefits of public communion with that
church, yet sin is worse, and obedience is better than sacri-
fice^. God will not be served with sin, nor accept the sa-
crifice of a disobedient fool p. Nor must we lie to glorify
him, nor do evil that good may come by it : just is the dam-
nation of such servers of God ''. All public worship is ra-
ther 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 govern-
ing 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 com-
munion, because they will not take them for their governor.
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 Arian's persecution it was commonly
done), it is no culpable separation, but laudable, and a duty,
" But not denying her to be a church, unless slie cast off some essential part ;
but so disowning her as in 2 Thess. iii.
n 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. 1 17.
« 1 Sam. XT. 2«. Prov. xv. 8. p Eccles. v. 1, 2. t Rom. i. 7, 8.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 167
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 read-
ing Scripture, or prayer, or praise, or discipline, while it re-
taineth 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 impe-
diment, 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 par-
take not of his sin '^.
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 Hamelessly, 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 ^
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 men-
tioned. 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 *.
15. If the public service of the church require a
' 2 John X. 11. 3 Tim. iii. 5. Rom. xtI. 17. 1 Cor. v. 11.
• Matt. xiii. 41 . 30. Jer. xv. 19. 1 Cor. xii. 2S, 24.
» Matt. X. t3.
168 CHRISTIAN DIRECTORY. [PART HI,
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 re-
move our habitation, or command a minister from one
church to another, when it is not notoriously to the detri-
ment of the common interest of religion, it is no sinful se-
paration to obey the magistrate.
17. If a poor £)hristian that hath a due and tender care
of his salvation, do find that under one minister his soul de-
clineth 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.
1 8. 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, la-
bouring, 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 re-
move his habitation from one city or country to ano-
ther, and there be no great 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, 8ic.) ; it is only with present Chris-
tians 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
CHAF. VIII.] CHRISTIAN ECCLESIASTICS. lt)9
infidels, or those that are banished or imprisoned. In all
these twenty cases, some kind of separation may be layvful.
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 incapable of the
proper ends of the society ; in this case to divide or with-
draw, 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 cen-
sure : 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 dis-
tinctly 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 con-
cord. 3. And the mischiefs of discord and divisions in the
church. 4. And the aggravations of the sin.
I. A true Christian thathateth 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. ** 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
thena, 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 con-
" John xvii. 21—23.
170 CHRISTIAN DIRECTORY. [PART III.
vince the infidel world of the truth of Christianity, and to
prove God's special love to his church, and also to accom-
plish their own perfection. " 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 aie
contentions among you ''." " 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 carnaU ?'* " If there be
any consolation in Christ, if any comfort of love, if any fel-
lowship of the Spirit, if any bowels and mercies, fulfil ye my
joy, that ye be likeminded, having the same love, of one
accord, of one mind. Let nothing be done through strife or
vainglory, but in lowliness of mind, let each esteem others
better than themselves ^." "Now I beseech you, brethren,
mark them which cause divisions (or parties), and offences
(or scandals), contrary to the doctrine which ye have learn-
ed, and avoid them ^." Abundance more such texts may be
recited.
IL 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 flov^^eth to all from Christ. For though the
head be the fountain of life, yet the nerves and other parts
inust 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, Ephes. 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 Fa-
ther of all, who is above all, and through all, and in you all.
* 1 Cor. i. 10, 11. y 1 Cor. iii. 3, 4.
' Phil. ii. 1 — 4. a Rom. xvi. 17, 18.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. I7i
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 ne-
cessary 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,
are 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 con-
duct, wisdom, and valour of the whole army, while he keep-
eth 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. O what
a mercy is it for every Christian, that is unable to help him-
self, to have the help of all the church of God ! Their direc-
tions, their exhortations, their love, their prayers, their libe
rality 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.
172 CHRISTIAN DIRECTORY. [PART III.
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 separating of them will put out ^. Holy concord
cherisheth holy converse and communion ; and holy com-
munion powerfully kindled 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 transcendant 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 ter-
rible 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 uni-
ty ! It is like the precious ointment upon the head, that
ran down upon the beard, even Aaron's beard, that went
•' Peace containeth infinite blessings; it slrengthenethfaith: 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 3.
Surely there is no better way to stop the rising of new sects and schisms, than to re-
form 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 thera, than to enrage them by violence and bitterness. Lord Bacon in his
Essay 58. * 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 3. p. 19.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 173
down to the skirts of his garment. As the dew of Hermon,
and as the dew that descended 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 redoubleth 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*'." Would this make the
world believe that Christ was sent of God ? Yes, undoubt-
edly 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 contemn-
ed 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 con-
cord 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 ^ ; then did God
send upon them the Holy Ghost, and then were three thou-
sand converted at a sermon ; and with " great power gave
the apostles witness of the resurrection of the Lord Jesus,
and great grace was upon them all*."
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 em-
brace it. 3. And they see it is not the fruit of melancholy
* John xTii. «l. 23. •* Acta ii. 1. 46. iv. 32- • Acts ii. 41. iv. 53.
174 CHRISTIAN DIRECTOKY. [PAHT III.
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 worlds when they can make so many agree in the renounc-
ing of all earthly vanities, for the hopes of everlasting life.
6. They will see that the design and doctrine of Christiani-
ty are good and excellent, beseeming God, and desirable- tx>
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 conspic-
uous in their sight, and so intelligible to them, and so ap-
proved by them. They are little wrought on by the doc-
trine of Christ alone, because it is visible or audible but to
few, and understood by fewer, and containeth many thinga
which nature doth distaste : but the holy concord of be-
lievers is a thing that they are more able to discern and
judge of, and do more generally approve. The holy con-
cord of Christians, must be the conversion of the unbeliev-
ing 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 Chris-
tians, 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 exer-
cise 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
r. 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 Chris-
tian excellency and perfection ? In heaven there is no dis-
cord, but a perfect consort of glorified spirits, harmoniously
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 175
loving and praising their Creator. And if heaven be desi-
rable, holy concord on earth is next desirable, ,
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
tend«th 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 hin-
der 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 ?
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 divi-
sion 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 usur-
pation, 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 Chvist we never
divided from you, nor denied you our contimunjon^ Let
reason judge now who are the dividers. Ai;id is it not easy
to know wliich is the church in the divisign? It is all those
that are still united unto Christ ; if you or we l?e divided
from Christ, and fron^ Christians that a^e his body, w,e ar^
iT ' ConciL Tolet. iv. c« 16. 88. q. 1. Ca. Jodaei- qui— allow separatloa from a Jew-
ish husband, if after admonition he will not be a Christian: and so do Acostaand
his Concil. Limens. lib. vi c. 21. and other Jesuits, and allow the marrying of an-
other : 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 '
176 CHRlS'llAN bIRECl'ORV, [pART lit.
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 separa-
ted from the first tree, and grow upon the new root alone,
the case is out of doubt. 3. But if yet they are by con-
tinuation joined to both, that root which they receive their
nutriment most from, is it which they most belong to. Sup-
pose 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 commis-
sioned 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. Cutoff
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 divisions of the church are not our own dishon-
our alone, but the injurious dishonour of Christ, and religion,
and the Gospel. The world thinketh that Christ is an im-
potent 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 ^. 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
e Matt. xii. 25.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 177
not what to teach or command, because men are confound-
ed 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 encourage-
ment 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 persuadf^ them to accept salva-
tion in any of those ways, which you thus condemn ? Doubt-
less 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 de-
lusions, than all our power is able to undo : and have pro-
duced 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 ene-
mies. A kingdom or house divided cannot stand : 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? O what desolations have they made among
the flocks of Christ ! As Seneca and others opened their
own veins and bled to death, when Nero or such other ty-
rants, 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.
VOL. V. n
178 CHRISTIAN DIRECTORY. [PART III.
6. Divisions among Christians do greatly hinder the ed-
ification of the members of the church ; while they are pos-
sessed with envyings and distaste of one another, they lose
all the benefit of each other's gifts, and of that holy commu-
nion which they should have with one another. And they
are possessed with that zeal and wisdom, which James cal-
leth 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 con-
tentions 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 en-
vious 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 Qua-
kers, 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 hel-
lish railing against the holiest ministers and people, as we
have scarce known, or ever read of.
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 reli-
gion which may make him notable. "Of your own selves
sh?ill men arise, speaking perverse things, to draw away dis-
ciples after them^." They cherish pride, and malice, and
belying others (the three great sins of the devil) as natural-
ly 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 reforma-
tion of some imaginary or lesser evils ?)
9 Acfs XX. 30.
CHAP. Vill.] CHRISTIAN ECCLESIASTICS. 179
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 reli-
gion 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 dis-
cord ? 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 unedi-
fying questions, they turn from all the sweetness of religion.
9. Sects and divisions lead directly to apostacy from the
faith. Nothing is more in the design of satan, than to con-
found men so with variety of religions, that they may think
there is no certainty in any ; that so both the ignorant spec-
tators 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 most cruel 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 or-
der as their Lord and ruler requireth them to do, the con-
sciences 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 con-
sciences scarce accuse them for it.
IV. It is necessary also for your true understanding the
180 CHRISTIAN DIRECTORY. [PART III.
malignity of this sin, that you take notice of the aggrava-
tions 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 ut-
terly without excuse : whoredoms, and treasons, and per-
jury are not oftener forbidden in the Gospel than this.
2. It is contrary to the very design of Christ in our re-
demption ; 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 «." * To gather
together in one all things in Christ ''." " To make in him-
self of twain one new man, so making peace '." 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 ''.'* " 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 ^" The new nature of Chris-
tians 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 sE^id to be taught of God to
love one another, 1 Thees. 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 ; " We are brethren, and
should there be any strife among us™ ? " " We are all the
children of God by faith in Christ Jesus ".'' 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 ° ? " For as the body is one, and hath many
? John xi. 52. h Eph. i. 10. * Eph. ii. 15.
^ 1 Cor. xii. 13. ' Eph. iv. 3, 4. »" Gen. xiii. 8.
n Gal. iii. 26. « Eph. v. 23. 3p.
Hi
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 181
members, and all the members of that one body, being many,
are one body; so also is Christ p." "As we have many
members in one body so we being many, are one body
in Christ; and every one members one of another 'J.' 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 "^ ? 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 ^" We are God's building *. " 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 "." Will he destroy the defilers, and will he love the di-
viders and destroyers ? If it be so great a sin to go to law
unnecessarily with brethren, or to wrong them ^ what is it
to disown them, and cast them off? And if they that sa-
lute and love only their brethren, and not also their ene-
mies, are not the children of God ^ ; what are they that se-
parate 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 par-
ties ; (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
P 1 Cor. xii. 12. « Rom. xii. 4, 5.
' Qaicquid ad multitudinero Tergit,antipathianicontiQet ; et quanto magis mul-
titudu augetur, tanto et antipathia ; quicquid veru ad unilatem tendit, syrapatbiam
habet ; et quauto magb ad anitate m accedit, tanto puriori sympathia augetur. Paul
Scaliger, Epbt. Cath. Kb. iii. p. i76.
• Eph. ii. 19. » 1 Cor. uL 9. « 1 Cor. iii. 16, !?•
» 1 Cor, 6. 8. 1 Matt. v. 47.
J 82 CHRISTIAN DIRECTORY. [PART III.
them from you ? Will he give them a bill of divorce, when-
ever you are pleased to lay any odious accusation against
them? Who shall condemn them, when it is he that justi-
fieth them ? Who shall separate them from the love of God ?
Gan your censure or separation do it, when neither life, nor
death, nor any creature can do it "^ ? 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*."
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 he will for-
get 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 bear-
eth 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 effec-
tually 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 main-
tain the unity of his church. The Word and baptism are
^ Rom. viii. 33. &c. * John x. 28.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 183
to gather them into one body, and the Lord's-supper to sig-
nify and maintain their concord, as being one bread, and one
body *'. 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 b^ the bonds and joints of the unity of
believers ''. 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 ad-
vantage to the Papacy to captivate and corrupt much of the
rest, by pretending itself to be the centre of unity. O 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 ih 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 fires, 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
Bpeak against them, doth shew 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 totake heed.
10. Yea, this is a heinous aggravation of this sin, that
•» 1 Cor. X. IT. ^ Ephes. iv. l3, 14. 16.
184 CHRISTIAN DIRECTORY. [pART III.
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. Im-
penitency is a terrible aggravation of sin.
11. And it is yet the more heinous, in that it is com-
monly 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 au-
thority, and entitled him to their sin, and called it his ser-
vice, 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 wis-
dom 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 **."
13. 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^. O
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 j arring
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 ? 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 eartji.
Remember now that schism, and making parties and di-
•* James iii. 17- ^ Malt. xii. 26.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 185
visions in the church, is not so small a sin as many take it
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 apprehen-
sions of the evil of it. Why is it that sober people are so
far and free from the sins of swearing, drunkenness, forni-
cation, 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 appre-
hended, 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.
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 there-
fore not to make their persons odious, but to give the per-
son all his just commendations for his piety, while we op-
pose and aggravate his sin : because Christ himself so dis-
tinguisheth 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 ba-
nish religion from the world ; and every friend of Christ
must shew 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. God-
liness 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.
186 CHRISTIAN DIRECTORY. [PART IH.
Satan never opposeth truth, and godliness, and unity. so
dangerously, as when he can make religious men his instru-
ments. 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 hindrance of our due apprehensions of
the sinfulness of divisions, is our too deep sense of our suf-
ferings 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 excusa-
ble. And while men were all taken up in decrying the Ro-
man idolatry, corruptions, and cruelties, they never feared
the danger of their own divisions till they smarted by them.
And this was once the case with 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
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 any thing against it.' 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
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 187
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 disso-
lution ; which first causeth fissures 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 pater-
nal, 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 noway 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 ho-
liness, and another order, and another unity itself, to jus-
tify their envyings, hatred, cruelties, it is most certain that
all such pretences are satanical deceits ; and if they bite
and devour one another, they are not like the sheep of
Christ, but shall be devoured one of another ^ " Love
worketh no ill to his neighbour : therefore love is the ful-
filling of the law ^." When Papists that shew their love to
men's souls by racking their bodies, and frying them in the
fire, can make men apprehensive of the excellency of that
kind of love, they may use it to the healing of the church.
In the meantime as their religion is, such is their concord,
while all those are called members of their union, and pro-
fessors of their religion, who must be burnt to ashes if they
say the contrary. They that give God an image and car-
case of religion, are thus content with the image and carcase
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 Gfod. 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
' Qd.v. t5. t Rom. xiii. 10.
188 CHRISTIAN DIRECTORY. [PART III,
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 ^.* By this
one folly, the Papists are become the most notorious schis-
matics 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 hin-
der it,) that will not follow them in all their novelties. They
that would subscribe to all the Scriptures, and to all the an-
cient 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 noto-
rious 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, qr 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 here-
tics and 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 Chil-
lingworth. Hales, and Dr. H. More have spoken plainly '.
•> See Mr. Stillingfleet, Iren. p.p. 119, 120. Bilson for Christian Subjection,
p, 525.
* Dr. H. More saith, Myst. Redempt. p. 495. 1. 10. c. 2. There is scarce any
church in Christendom at this day, that doth not obtrude, not only falsehood, but such
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 189
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, 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 opi-
nion 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 ''.' 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 car-
nal minds and carnal interests, which are both irreconcile-
able to the spiritual, holy mind and interest ; for the " car-
nal mind is enmity against God, and is not subject to his
law, nor can be. And they that are in the flesh cannot
please God." 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 in-
tendeth. And '* as then he that was born after the flesh,
persecuted him that was born after the Spirit, even so it is
falsehoods (hat will appear to any free spirit pure contradictions and impossibilities;
and that with the same gravity, authority, and importunity, that they do the holy ora-
cics of God. Now the consequent uf 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 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 enjoyment of either private
or public rights; sup|ioung 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.
^ In ecclesiis plus certamimum gignunt verba hominuni quam Dei ; magisque
pugnatur fere de Apolline, Petro, et Paulo, quam de Christo : rctine divina : relinqua
booMiM. Boeboicer.
190 CHRISTIAN DIRECTORY. [PART III.
now : but what saith the Scripture ? cast out the bondwo-
man and her son^/' &c. 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 ; 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 con-
duct of his regiments "". 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 trai-
tor 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, cove-
tous 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 " ?
J Gal. iv. 29, 30.
™ Poetae nunquam perturbarunt respublicas : oratores non raro. Biicholtzer.
" Acosta, lib. 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 im-
possible, 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. p. 580.
I may say to some ministers that cry out of the schismatical disobedience of the peo-
ple, 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 dili-
gently hold on in this way, whoever thou art that art a minister of the Gospel, and
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 191
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 °. " Only by pride
cometh contention p." 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 understand-
ing, and conceits, and reasonings, quite above all the eviden-
ces of their worth, and an undervaluing and contempt of the
judgments and reasonings of far wiser men, that had evi-
dence 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 shewed, will no more doubt whether pride were the
cause, than whether it was the wind that blew down trees
(•aith he) as ever I hope to enjoy thee, O Lord Jesu Christ, I am persuaded the har-
vest will be 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. pp. 433,
434. Jerome's case U many anotlier's: Concivit odia perditorum: oderunt eum
hsretici, quia cos impugnare nundefinit : oderunt clerici, quia vitameorum insectatur
et crimiua. Bed plane euro boui omnes admirantur et diligunt. Posthumianus in
Sulp. Severi Dialog. 1. And Dial. 2. Martinus in medio coetu et conversatbne po-
pulurum, inter dericoa dissidentes, inter episcopos saevientes, cum fere quotidianis
scandalis hinc atque inde premeretur, inexpugnabili tamen ad versus omnia virtute
fundatus stetit. Nee I ■mm hoic crimini miscebo populares, soli ilium clerici, soli
nesciunt sacerdotes, necimiDerito : nosse ilium invidi uoluerunt : quia si virtutes illius
nossent, suorum vitia cognoviiient.
" How the Jeiuita 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, &cc. Arcana Jesuit.
»» Pruv. t»l 10.
192 CHRISTIAN DIRECTORY^ [PART III.
and houses, when he seeth them one way overturned by mul-
titudes, where the tempest came with greatest force. There-
fore a bishop must be " no novice lest being lifted up with
pride (Iva jurj TvcjxijOBig) he fall into the condemnation of the
devil '^." 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 vainglory, but in lowliness of mind, each one esteem-
eth other better than themselves "^ ;" and "judge not lest
they be judged ^'* And is it likely such should be dividers
of the church ? But proud men must either be great and
domineer, and as Diotrephes ^ love to have the preeminence,
and cast the brethren out of the church, and prate against
their most faithful pastors with malicious words ; or else
must be noted for their supposed excellencies, and set up
themselves, and speak perverse things, to draw away disci-
ples after them, and think the brethren unworthy of their
communion, and esteem all others below themselves ; and
as the church of Rome, confound communion and subjec-
tion, 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 congrega-
tions, and divided not among themselves. But for the
avoiding of schism, 1. Look Cwith 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.
1 1 Tim. iii. 6. ' Phil. ii. 2,3.
» Matt. vi. I. » 3 John ix. 10.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 193
And if you be willing to leave Christ any church at all, per-
haps you will be loath 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 less than it is. It is a little
flock, if it contained all the Christians, Protestants, Greeks,
Armenians, Abassines, and Papists on the earth. Be sin-
gular and separate from the unbelieving world, and spare
not : and be singular in holiness from profane and nominal
hypocritical Christians. But aflect 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 j us-
tify or approve them "). 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 mean-
ing 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
" riiul God above that knowelli the hcurl, doth dUcern that frail men in some
of their contradictions intend the same thing, and accepteth hoth. Lord Bncon
EMay iii. p. 15.
VOL. V. O
194 CHRISTIAN DIRECTORY. [PART III.
guilty of the foulest schisms. It is a Catholic spirit and
Catholic principles, loving a Christian as a Christian, ab-
horring 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 frdm 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 un-
sound, and accompanied with a vicious life, it is the sin and
misery of such an 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, *' Much every
way, chiefly because unto them are committed the oracles of
God "." " To them pertaineth the adoption, and the glory,
and covenants, and the giving of the law, and the service of
God, and the promises y." Till the church find cause to
cast them out, they have the external privileges of its com-
munion. It hath made abundance to incur the guilt of sin-
ful 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 in-
fidels and idolaters, and no members of the church, and ig-
norant 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, Sec, but yet no command to se-
parate 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 imperfec-
tions, because he calleth them out of Babylon. It is true,
you must partake with no church in their sins, but you may
^ Rom. iii. 1, 2. ^ Rom. ix. 4.
CHAP. VIII.] CHKISTIAN ECCLESIASTICS. 196
partake with any church in their holy profession and wor-
ship, so far as you can do it without partaking with them
in their sins.
Direct, xi. ' Understand what it is that maketh you par-
takers 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. Cer-
tainly 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 refor-
mation 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.
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 mem-
bers of the church V Amw. 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 assem^
bly ours ; but no word of God doth intimate any such thing.
Paul never told the churches of Galatia artd 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 admi-
nistrations? 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
196 CHRISTIAN DIRECTORY. [PART III.
Direction containeth those distinctions that are necessary
to the answer of this.
Direct, xii. * Distinguish carefully, 1. Between a mi-
nister's personal, faults, and his ministerial faults. 2. Be-
tween his tolerable weaknesses, and his intolerable insuffi-
ciencies. 3. And between the work of the minister and of
the congregation.' And then you will see your doubt re-
solved 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 ^.
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 adminis-
tereth. 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^. 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
* Saith Cleanthes (in Diog. Laert.) The Peripatetics are like letters that sound
well, but hear not themselves.
* Yet I excuse not impiety or insufficiency in ministers. It was one oi 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. Quoraodo vos
aliquid solvetis, ut sit solutum et in coelis, a coelo ob scelera adempti, et inimanium
peccatorem funibus compediti ? Quaque ratione aliquid interra ligabitis, quod supra
munduni eliam ligetur, propter vosmet ipsos, qui ita ligati iniquitatibus in hoc mundo
tenemini, ut in coelis nequaquam ascendatis, sed in infausta tartari ergastula, non
conversi in hac vita ad dominum, decidatis? Fol. ult. p. 99. Josseline's Edit. O in-
imici Dei, et non sacerdotes ! O licitatores malorura, et non pontifices ! traditores,
et non sanctorum apostolorum successores ; impugnatores, et non Christi ministri.
p. 571. Basil. In Josseline's Edit. p. 95. * veterani ' is inserted after 'licitatores,'
and * impugnatores' is wanting. (T. C.)
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 197
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 him-
self 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 com-
mit idolatry, or set up new sacraments, and guide the peo-
ple 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 be-
sides these there are many ministerial faults which warrant
not our separation. As, 1. The internal vices of the pas-
tor'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 ^." Here is an odious vice in the pub-
lic 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 uncharita-
bleness 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 ;
h Phil. i. 15.
198 CHRISTIAN DIRECTORY. [PART III.
or if he do the like in prayer, or in the sacraments, putting
something last that should be first, and leaving out some-
thing that should be said, or praying coldly or 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 there-
fore the manner of worship as performed by them will be
imperfect. Imperfect men cannot be perfect in their mi-
nistrations : 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 re-
petitions, 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 ap-
prove 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 some-
times 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 per-
son we may hold communion with : the reason of this fol-
io we th.
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. If now this man shall
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 199
drop in any mistake in preaching, or modify his prayers or
administrations amiss, and do his part weakly and disor-
derly, 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 weak-
ness may disoblige me a^nd 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 (5r dispraise to me, but to himself. If the Common-
council of London, or the "court of Aldermen agree to peti-
tion 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 entrusted with, and so betray them in the sub-
stance 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, 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.
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
200 CHRISTIAN DIRECTORY. [PART III.
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 ^ 2. Not be-
cause 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,
through the error of their own judgments, (as most erroneous
persons will). (2.) Because (though lawful things oft be-
come 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 more law-
ful, 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 sin-
fully do ; and yet God is not to be judged either an author
or approver of the sin because of such concurrence and fore-
knowledge : therefore our foreknowledge maketh us no ap-
provers, or guilty of the failings of any in their sacred mi-
nistrations, 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,
« Pii hominis est lacere quod potest, etiamsi non facial hoc quod est eligi.
bilius. Bucholtzcr.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 201
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 unlaw-
ful to you ; and that is, when you prefer it before better, and
may (without a greater inconvenience) enjoy an abler mi-
nistry, and purer administration, but will not.
Object. * But he that sitteth by in silence, in the pos-
ture 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 in-
deed 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 reali-
ties. The omission of a duty is a real sin ; and that must
not be done to avoid a seeming sin. And whom doth it ap-
pear 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 per-
sonal 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 con-
currence or subserviency to the church. Therefore if it be
not done, inquire whether you did your duty towards it ; if
you did, the »in is nbne of yours : for it is not in your power
202 CHRISTIAN DIRECTORY. [PART III.
to cast out all that are unworthy from the church. But
private familiarity is in your power to refuse ; and with
such no not to eat.
Direct. XIV. * Take the measure of your accidental du-
ties more from the good or hurt of the church, or of many,
than from the immediate good or hurt that cometh to your-
self.' 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 dis-
tastes 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 recon-
cile 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 in-
credible ; 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
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 203
men before you reject it (in disputable things). And try
the opinions and way of the wisest before you venture to re-
ceive 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 fa-
vour 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 expe-
rience 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 es-
cape 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 toge-
ther with the ministers themselves, have been so loath 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 understand-
ings. 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 be-
204 CHRISTIAN DIRECTORY. [PART III.
nefit, 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 ex-
orbitancies of the censorious younger ones, they will main-
tain 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 ashamed 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 per-
sons 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 dis-
able 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 and 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 tli^t 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** ."
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
'' Jam. iii. 1.
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 205
have such distempered eyes, that they can see almost no-
thing but fa'ultiness 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 mis-
take in worship, and making heresy or blasphemy of every
mistake in judgment, and making apostacy 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 com-
mon 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, to-
gether 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®.' 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 eyesight, which no reports are
able to match : and so there is that satisfaction about men
by familiar acquaintance, which we cannot attain by hear-
say from any, how judicious soever. All factions com-
monly 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 per-
sons of whom they speak. I am persuaded this is one of the
* Prince Frederic of Monpelgard being instructed into a distaste of the reform-
ed Protestants, wiien he had been at Geneva and Helvetia, was wont to say, * Gene-
va et in Helvetia vidi niulta de quibus nihil, pauca eoruni de quibus ssepe audivi : ut
Tossaniw ad Pczeliuni referente Sculteto in Curric. p. 26.
206 CHRISTIAN DIRECTORY. [PART III.
greatest feeders of enmity, uncharitableness, contentions
and slanders in the world. I speak it upon great observa-
tion and experience, I have seldom heard any man bitterly
oppose the servants of Christ, but either the 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 de-
bate them ; yea, rather chide it out, than 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
more like 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 hap-
piness : 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 some-
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 207
times 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 shew
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 ^' 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 prin-
ces and states fall out among themselves, they will needs
draw the ministers to their sides, and then one side will cer-
tainly 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 rebel-
lion. And O that God would maintain the peace of king-
doms ! and kings and subjects were all lovers of peace, the
rather because the differences in states do cause so com-
monly divisions in the church. It would make a man won-
der, (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 re-
bels 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.
* 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.
208 CHRISTIAN DIRECTORY. [PART 111.
I know there are some, that with too bloody and cala-
mitous success, have in most ages given other kind of di-
rections for the extirpation of error, heresy, and schism,
than I have here given ^ : 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 accep-
table to prudent and peaceable persons, though usually un-
successful 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 ne-
cessary 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 be-
lieved 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
., f Beda Hist. Eccles. lib. i. c. 26. Didicerat enira (Rex Ediiberth) et a doc-
toribus, auctoribusque suae salutis, servilium Christi voluntarium, non coactitiurn de-
bere esse.
CHAP. VIII.] CHRISTIAN ECC^iESIASTICS. 209
upon it, that I^ must entreat the reader to peruse hisi own
words ; where by arguments and authority he vehemently
rebuketh the spirit of fury, cruelty, and uncharitableness,
which under pretence of goyemment, 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 ; nee placere illi potest quod vi humana exprimitur.
Reipsa solent qui id faciunt non nomini divino, sed suis ho-
noribus, 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 sape sumatur pro lolio : non enim tarn bene agitur
cum rebus humanis, ut semper meliora pluribus aut validiori-
bus placeant ; sed ut in grege taurus, ita inter homines, qui
viribus est editior, imbecilliorum caedit : et iidem ssepe 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 peace-
makers ; especially " Bishop HalFs Peacemaker ;" " Bishop
Usher's Sermon on Ephes. iv. 3. ;" and " Mr. Jeremy Bur-
roughs' Irenicum :" to which I may add " Mr. Stillingfleet's
Irenicum," for the hot contenders about church-govern-
ment ; though I believe all the substance of church order
to be of Divine institution ; aad " Jac. Aqontji Stratag.
Satanas."
And it must be carefully noted, that one way by which
satan tempteth men into church divisions, is by an over ve-
hement 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 Ca-
tholicism : and so by the cruelty of their penalties, silencing
ministers, and vexing the people, they much increase the di-
visions which they would heal : for when satan cannot do
his work barefaced and directly, he useth to be the most
VOL. v. p
210 CHRISTIAN DIRECTORY. [PART III.
forward 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-peacea-
ble, 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 un-
peaceable. 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 ac-
cording 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 sepa-
rating, 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 pro-
moting 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 puta-
tur, 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 banc tamen causam multitudinem
tantam sub Christi confessione viventem, prsesertim 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
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 211
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 domi-
nions : therefore he imprisoned the orthodox and banished
them.' ' Propterea odis nos, quia concilium vestrum ijia-
lignantium execremur ; propterea in exilio sumus ; propterea
in carcere necamur; propterea nobis solis prohibetur con-
spectus ; idcirco reclusi in tenebras custodimur ingenti
custodia : hujus rei causa nullus ad nos visendos admittitur
hominum ; quia videlicet noluerimus vobiscum impiis sacri-
legis uUam scelerum vestrorum habere societatem.' Ibid.
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 adver-
sarius religionis nostras, cogitabat per te facere nos idolo-
latras, &c.' p. 1051. ' Consilia vestra contra suam prolata
ecclesiam reprobat Deus : nee enim potest odire populum
suum, hsereditatem 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 cceperint
in perpetua gehenna sentire, qui tecum esse deligerunt, tunc
dicturi, Vae nobis, qui Constantium Imperatorem Deo prae-
posuerimus.' 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 com-
plained 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 : dicia
nos insolentes extitisse, circa te quern honorari decuerit.
212 CHRISTIAN DIRECTORY. [PART III.
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 in-
stance to shew 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 his-
tory maketh mention : and how the names of such persecu-
ting hypocrites have stunk in the nostrils of all sober men
when their tragedy was fully acted and understood. Espe-
cially the poor churches called Waldenses, Picards, and
Albigenses, have felt the most grievous effects of this ty-
ranny, and yet have the testimony of the best and wisest men,
to have been the purest and nearest to the apostolic simpli-
city in the world ; and the memory of their enemies and per-
secutors 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 thatgood and moderate emperor,
being one day in the coach with Joh . Crato only (his chief phy-
sician 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.' iThe em-
peror 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 per-
secuting mandate against them ; having got his commission,
and passing just out at the gates of Vienna, as he was up-
on the bridge over the Danube, the bridge brake under him,
and he and all his retinue fell into that great and terrible wa-
ter ; and all were drowned except six horsemen, and one
young nobleman, who seeing his lord in the waves, caught
hold of his gold chain, and held him till some fishermen
CHAP. VIII.] CHRISTIAN ECCLESIASTICS. 213
came in boats, but found him dead, and his box with the
commission sunk past recovery : this nobleman who sur-
vived, was sensible of God's judgment, and turned to the
brethren in religion, and the mandate was no further prose-
cuted. (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 spider's
webs, and accused as schismatical, or what the contrivers
please. And especially when it is real holiness which is ha-
ted, 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
malis Doctoribus, ascribed to Pope Sixtus. III. ' Hujus
doctrinse causa (pro sanctitate scilicet) paucos amicos con-
quirunt, et plures inimicos ; necesse est enim eos qui pec-
catorum vitia condemnant, tantos habere contrarios, quan-
tos exercere vitia delectat : Inde est etiam quod iniquis et
impiis factionibus opprimuntur : quod criminibus falsis ap-
petuntur, quod haeresis etiam perfunduntur infamia : quod
hie omnis inimicorum suorum sermo ab ipsorum sumit ob-
trectatione materiam. Sed quid mirum ut fiagitiosis haere-
sis videatur doctrina justitiae? Quibus tamen haeresis?
Ipsorum secretum patet tantum inimicis ; cum si fides dic-
tis inesset, amici illud potius scire potuissent, &c.'
The cause is, saith Prosper de vit. contempl. lib. i. cap.
20. etex eo HilitgariusCamarac. 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.
Nee gregem domini qui nobis pascendus, tuendusque corn-
missus est, sed nostras voluntates, dominationem, divitias,
et caetera blandimenta carnaliter cogitamus. Pastores dici
volumus, nee tamen esse contendimus. Officii non vitamus
214 CHRISTIAN DIRECTORY. [PART III.
laborem, appetimus dignitatem; immundorum spirituum
feras a grege dilacerando non pellimus ; et quod eis reman-
serat, ipsi consumimus : quando peccantes divites vel po-
teiites 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 hsec illis addicti, loqui eis de peccato suo
aut de future judicio formidamus : ad hoc tantum potentes
effecti, ut nobis in subjectos dominationem tyrannicam vin-
dicemus ; non ut afflictos contra violentiam potentum qui
in eos ferarum more seeviunt, defendamus. Inde est quod
tam k Potentibus hujus mundi, quam a nobis, quod pejus
est, nonnulli graviter fatigati depereunt, quos se de manu
nostra Dominus requisiturum terribiliter comminatur
Sulp. Severus also toucheth the sore when he saith.
Hist. lib. ii. 'Certatim o-loriosa in certamina ruebatur, mul-
toque avidius turn 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 earn quam sub fine jam saeculi antichristus exercebit,*
either he was very 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 Sev-
erus ends his history with, of the mischievous zeal of ortho-
dox Ithacius and Idacius against Priscillian and his Gnos-
tics ; and worthy of the study of the prelates of the church :
' Idacius sine modo et ultra quani oportuit Istantium socios-
que ejus lacessens, facem nascenti incendio subdidit : ut
exasperavit malos potius quam compresserit.' In sum,
they got the magistrate to interpose and banish the Gnos-
tics, 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 favoring the Gnos-
tics : 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 con-
fusion. And Severus saith, 'Certe Ithacium nihil pensi,
nihil sancti habuisse definix) : fuit enim audax, loquax, im-
pudens, sumptuosus, veneri et gulai plurimum impertinens.
CHAP. IX.] CHRISTIAN ECCLESIASTICS. 215
Hie stultitiae eo usque processerat, ut omnes etiam sanctos
viros, quibus aut studium inerat lectionis, aut propositum
erat certare jejuniis, tanquam Priscilliani socios et discip-
ulos, in crimen arcesseret. Ausus etiam miser est, Marti-
no episcopo, viro plane apostolis conferendo, palam objec-
tare hseresis 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 or-
thodox as wicked persecutors : and the end was, that the
church was filled by it with divisions and manifold mis-
chiefs, and all the most godly made the common scorn.
* Inter hsec plebs Dei et optimus quisque, probro atque lu-
dibrio habebatur.' - They are the last words of Severus's
History ; and changing the names are calculated for another
meridian, and for later years.
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 % 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 Load's days, be such as con-
duce to fit you for the public worship.' 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, ai)d 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,
* See my " Treatise of the Lord's Dajf," and my '* Cure of Church Dirisions.'*
21€ CHRISTIAN DIRECTORY. [PART III.
may expect to he 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 su-
perstitiously or irreverently/ Not as if the bending of the
knee, and mumbling over a few words with a careless, ig-
norant 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 wbere ; yet every time, and
place, and person, and business is not equally related to
God. And holiness is no unfit attribution, for that compa-
ny or that place, which is related to God, though but by
the lawful separation and dedication of man. To be un-
covered in those countries where uncovering signifieth re-
verence, 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 them-
selves with more irreverent deportment, than those that
themselves account profane. God is the God of soul and
^>ody, 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 shew your attendance upon God, and your esteem of
all his worship.' Especially iu 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 shew that you prefer public worship before pri-
vate, 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 O how great is the differ-
ence ; and how bad are our hearts ; and how great our ne-
cessity 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
CHAP. IX.] CHRISTIAN ECCLESIASTICS. 217
choose the best when you are free. But when 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, so be it, 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. 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 pre-
sent 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 opportuni-
ties.
Direct, vii. ' Take heed of a peevish, quarrelsome hu-
mour, 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 mens'. Think ill of nothing out of a quarrelsome dis-
position, 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.
218 CHRISTIAN DIRECTORY. [PART III.
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 ap-
prove, and thank God that pardoneth the infirmities of
others as well as your own.'
Direct, ix. * Conform yourselves to all the lawful ges-
tures and customs of the church with which you join.'
You come not thither proudly to shew 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 j 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 pro-
jects, 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
I
CHAP. IX.] CHRISTIAN ECCLESIASTICS. 219
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 ordi-
narily 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. He that turn-
eth 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 be-
hind 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. 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 ordinan-
ces of justice (sound doctrine, regular worship, strict dis-
cipline), 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 ag-
220 CHRISTIAN DIRECTORY. [PART III.
gravate your sins, and preachers had need to lift up their
voices and be louder trumpets to tejl you of your sins, than
to other men. 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 sacri-
fices ? your oblations will be vain, and your incense abomi-
nable. If ye be willing and obedient, you shall be blessed ;
but if ye refuse and rebel ye shall be destroyed, for the
mouth of the Lord hath spoken it. 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. Your secret lust, your covetous over-
reaching, your secret gluttony or tippling, much more your
crimson sins will surely find you out.
Alas ! what then will those miscreants do, whose sins
are scarlet, bloody persecutions, under pretence of promot-
ing 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 no-
thing 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*'), 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 re-
proachful, by a sensual, luxurious, idle life, arid by perfi-
dious making merchandize of souls.
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 most faith-
ful obeyer.
*• James Hi. 15, 16. '
CHAP. IX.] CHRISTIAN ECCLESIASTICS. 221
Direct, xiv. 'Be not a bare hearer of the prayers of the
pastor, whether it be by a 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 pray-
ing ; but it is a profession that you pray. And will you be
prayerless even in the house of prayer, and when you pro-
fess 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 th€
body in harmony, and in the joyful praises of Jehovah, do
not then quarrel with lawful helps, because they are sensi-
ble and corporeal.
Direct, xvi. * Be very considerate and serious in sacra-
mental renewings of yo^r covenant with God ^' 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, re-
verent, and serious frame of soul. But yet let not the un-
« See Mr. Rawlet's book of Sacramental Covenanting.
222 CHRISTIAN DIRECTORY. [PART III.
warrantable 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 pre-
paratory day of humiliation, above the preparation for an
ordinary Lord's day's work. 2. And therefore receive it sel-
dom ; whereas the primitive churches never spent a Lord's
day together without it. 3. Those that turn it into a per-
plexing 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 pri-
vilege 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. O what hath
our subtle enemy done against the love, peace, and unity of
Christians, especially in England, under pretence of sacra-
mental 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
CHAP. X.] CHRISTIAN ECCLESIASTICS. 2*2h3
prejudice others against him and the worship. And be not
religious at the church alone, for then you are not truly re-
ligious at all-
CHAPTER X.
Directions about our Communion with Holy Souk 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*. 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 prac-
tical 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 fa-
mily of God, of which you are inferior members ; and there-
fore 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'^." 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 ex-
cellent 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
i^ attended with benefit, so we shall find this exceeding
* I have said more of this since in my " Life of Faith."
•» Ephes. iii. i5.
224 CHRISTIAN DIKRCTOUY. [PART III*
great benefit in the performance of this duty, that it will in-
cline 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/
Otherwise God would never have given us such descrip-
tions 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 Abra-
ham, Isaac, and Jacob in the kingdom of God." When it
is said that our conversation (7roXirfu/>ia) is in heaven, the
meaning extendeth both to our relation, privileges, and con-
verse : 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*^." 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*^?" Live then as the
members of this society, and exclude not the chief mem-
bers from your thoughts and converse ; though our local,
visible communion be only with these rural, inferior inha-
bitants, and not with the courtiers of the king of heaven,
yet our mental communion may be much with them. If
eg Cor.lv. 18. d Heb. xii.22— 24.
CHAP. X.] CHRISTIAN ECCLESIASTICS. 225
our home and treasure be there with them, our hearts will
be there also.
Direct, in. * 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.
** The memory of the just is blessed: but the name of the
wicked shall rot^." " 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 me-
morial 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 veno-
mous 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 cruellest persecutors and murderers
of the living saints, do honour the dead even to excess «.
How zealous are the Papists for the multitude of their holi-
days, and the honouring of their names and relics, and pre-
tending 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 domi-
nions that will not exterminate them. Yea, while they burn
the living saints, they make it part of their crime or heresy,
• Prov. X. 7. ' Maitt. xxvi. 13.
» Concil. Later, sub Innoc. 111. Can. 3.
VOX. v. Q
22(3 CHRISTIAN DIRECTORY. [PART 111.
that they honour not the days and relics of the dead, so
much as they : to shew us that the things that have been
shall be, and that wickedness is the same in all generations.
*' Woe unto you scribes and pharisees, hypocrites ! because
ye build the tombs of the prophets, and garnish the sepul-
chres 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 phari-
sees, nor do the Papists, believe that those whom they mur-
dered were saints, but deceivers and heretics, and the trou-
blers of the world : but if charity be the grace most neces-
sary to salvation, then sure it will not keep any man from
damnation, that he had malice and uncharitableness suffi-
cient 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 ac-
knowledged the spring of all ; and no honour given ulti-
mately to them ; but it is God in them that we must behold
and love, admire and honour.
Direct.^. ' 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 of some base de-
sign. 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 assur-
»' Matt, xxiii. 29— 33.
CHAP. X.] CHRISTIAN ECCLESIASTICS. 227
ing 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, extraordi-
nary persons among the living members of the church: to
make men believe that honouring them will serve instead of
imitating them ; and that all are not saints that go to hea-
ven. * 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 with-
out holiness none shall see him\" Heaven is the inheri-
tance of none but saints ^. 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. *' 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, arid
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
'Heb. xii.14. '' Acts xxvi. 18. Col. i. 12. ' 1 Cor. xii. 25, 26.
228 CHRISTIAN DIRECTORY. [PART III.
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 re-
membrance 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 !'
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
1 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 perfec-
tion.' Remember that you are members of the same choir,
and your part must go to make up the melody ; and there-
fore you should be as little discordant from them as possi-
bly you can. The quality of those that we j oin 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 swift-
ly 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.
CHAP. X.] CHRISTIAN ECCLESIASTICS. 229
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 prefer-
ment 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. " 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, defamed, reviled, hated and perse-
cuted, 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.
230 CHRISTIAN DIRECTORY. [PART III.
Direct, xii. * When you are tempted to think meanly of
jthe 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
are here below. The subjects there are such as dishonour
not their king. Christ's kingdom is not of this world".
If you would know it in its glory, look up to the world where
it is glorious. If when you hear men contemn the king-
dom 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 wis-
dom 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 nume-
rous 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 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 ° ;'^'
and that when you have " done the will of God," if you
** have but patience, you shall inherit the promise p." 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 perse-
cution ariseth, then look to the blessed souls above, and see
what is the end of suflering for the sake of Christ and
» John xviii. 36. "Gal.vi.8, 9. p Heb, x. 36,
CHAP. X.] CHRISTIAN ECCLESIASTICS. 231
righteousness/ To foresee the great reward in heaven, will
convince ^^ou that instead of being terrified by sufferings,
you should "rejoice and be exceeding glad." Are you to
lie in prison, or to burn in the flames ? so did many thou-
sands 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 re-
pent ; the poor Waldenses that were murdered by thou-
sands ; 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 weak-
ness 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 witli 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 thoce 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
232 CHRISTIAN DIRECTORY. [PART III.
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 pre-
sent 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 va-
lue and signification upon all your mercies. The wicked
make cyphers 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 preemi-
nence in knowledge, (covered with the gilded name of zeal for
the truth of God,) and to employ themselves in love and praise,
and to shew their emulation here, in striving who shall love
God and each other with the more pure heart and fervent
love, 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 whe-
ther 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 con-
verse. And consider whether almost all the scliisms that
CHAP. X.] CHRISTIAN ECCLESIASTICS. 233
ever vexed the church of God, did not arise, either by the
pastors striving " who should be the greatest *<," 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 de-
sirable than such a vain, vexatious life as this ? There is
no malice, nor slandering, nor cruel persecuting ; no uncha-
ritable censures, contentions, or divisions ; no ignorance,
nor unbelief, nor strangeness unto God ; nothing but holy,
amiable, and delightful. Join yourselves daily to that ce-
lestial 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
embolden 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 con-
versed with the blessed ones.
Direct, xxii. * When you are overmuch troubled for
1 Luke xxii. ^24. 26.
234 CHRISTIAN DIRECTORY. [PART III.
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 com-
munion 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 abso-
lute certainty as the day of judgment is, we must be very
cautious 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 hath shewed themselves so
forward to abuse, by stepping further into that which is un-
lawful ; 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 im-
portance 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 so-
lemnity, or 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 Novem-
ber 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
CHAP. XI.] CHRISTIAN ECCLESIASTICS. 235
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 sub-
ordination to that day, as the life or death of saints is of in-
ferior 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 sen-
suality and sloth.
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 ques-
tions, neither nature or Scripture will teach us how infal-
libly 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 un-
revealed things, and boasting of their acquaintance with the
orders and inhabitants of the higher worlds. These being
risen in the apostles* days, occasioned Paul to say, *' 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 an-
gels as God hath revealed, and so far take notice of your
■• Col. ii. 18.
236 CHRISTIAN DIRECTORY. [PART III.
communion with them ; but affect not any other sort of
communion ''.'
I shall here shew 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 mi-
nistering spirits for the heirs of salvation *=. 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 ^.
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 *." 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 determi-
nation 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 of
one message, and some on another; and tells us that the
meanest of Christ's members on earth have their angels be-
fore God in heaven, " I say unto you, that in heaven their
angels do always behold the face of my Father which is in
heaven ^" Whether each true believer hath one or more
angels? and whether one angel look to more than one be-
liever ? are questions which God hath not resolved us of,
either in nature or Scripture ; but that each true Chris-
tian hath his angel, is here asserted by our Lord.
'' Angelorura vocabulum nomeii est officii, uon naturae : nan) sancti illi coelestis
patriae spiritus, semper sunt spiritus, sed semper vocari angeli nou possunt. Gregor.
c Heb.i. 14. . «i Psal. xxxiv. 6, 7. xci.lt, 152.
c Heb. i. 1. 4. ' Matt, xviii. 10.
CHAP. XI.] CHRISTIAN ECCLESIASTICS. 237
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 ; " All power is given to me in heaven
and earth ^." " And set him at his right hand in the celes-
tials, 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 ^" " I Jesus have sent mine angel to
testify unto you these things in the churches ^/' Whether
the angels were appointed about the service of Adam in in-
nocency ; or only began their office with Christ the Me-
diator 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 de-
livering us out of all our troubles. ** This poor man cried,
and the Lord heard him, and saved him out of all his trou-
bles : the angel of the Lord encampeth about them that
fear him, and delivereth them ^. " For he shall give his an-
gels 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,
and do nothing but by his command ^, being his messengers
to man.
7. Much of their work is to oppose the malice of evil
spirits that seek our hurt, and to defend us from them :
against whom they are engaged under Christ in daily war
or conflict ^
8. In this their ministration they are ordered into differ-
ent degrees of superiority and inferiority, and are not equal
among themselves *".
« Matt, xxviii. 18. John xiii. 3. ' Ephes. i. 20—22. » Rev. xxiii. 16.
•' Psal. xxxiv. 6, 7. ' Psal. xci. 11, 12.
^ Psal. ciii. 10. Zech. i. 8. 10. Mutt, xviii. 10.
' Rev. xii. 7. 9. Psal. Ixviii. 17. Ixxviii. 49. Matt. iv. 11.
« 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.
238 CHRISTIAN DIRECTORY. [PART III.
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").
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 ; 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''. 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?: and hinder them
from doing hurt *^.
12. They are a convoy for the departing souls of the
godly, to bring them to the place of their felicity ^ 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 punish-
ment or joy. "The Lord himself shall descend from hea-
ven with a shout, with the voice of the archangel, and with
the trumpet of God, and the dead in Christ shall rise first :
then we which are alive and remain shall be caught up ^/' &c.
'* 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.
n Luke ii. 9, 10. i. li, &c. Heb. ii. ^. Gal. iii. 19. Acts x. 4. Dan. vit.
16. viii. 15— 17. ix. 21, 22. Luke i. 29. ii. 19.
o Judges V. 23. Matt. i. 20. Psal. civ.4. Lukexxii. 43.
P Psal. XXXV. 5, 6. 2 Kings xix. 35. Isa. xxxvii. 36.
q Nurab. xxii. 24. ' Luke xvl. 22.
« I Thess. iv. 16. * Matt. xiii. 41. 49.
CHAP. XI.] CHRISTIAN ECCLESIASTICS. 239
Direct, iii. 'Understand our near aflBinity or relation to
the angels, and how they and we are concerned in each
others condition and affairs.' As to our nature our immor-
tal 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 ", may
well be said to be like the angels : " He made us little lower
than the angels "." 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 amia-
ble, 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 inhabi-
tants 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 employ-
ment with them ; we must love the same God, and glorify
him by obedience, thanks and praise, and so do they : there-
fore they are ministers for our good, and rejoice in the suc-
cess of their labours, as the ministers of Christ on earth
do y. There is not a sinner converted, but it is the angels*
joy'', which sheweth 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 an-
gels *," &c. They are especially present and attendant on
« Gen. ix. 6. « Psal. viii. 5. r Heb. i. 14.
'■ Luke XV, 10. » Heb. xii. 22—24.
240 CHRISTIAN DIRECTORY. [PART III.
US in our holy assemblies and services of God ; and there-
fore we are admonished to reverence their presence, and do
nothing before them that is sinful or unseemly^. The pre-
sence of God, and the Lord Jesus Christ, and the elect an-
gels, must continually awe us into exact obedience "=. With
the church they pry into the mystery of the dispensations
of the Spirit to the church '^. 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 *." In conclusion, Christ telleth
us that in our state of blessedness we shall be " equal to the
angels V' and so shall live with them for ever.
Direct, iv. * When your thoughts of heaven are stagger-
ing 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 Scrip-
ture 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 replen-
ished with inhabitants suitable to their natures ; and there-
fore 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 govern-
ment 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 un-
seen 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 bet-
^ 1 Cor. xi. 10. Eccles. v. 6. <= 1 Tim. v. 21.
d 1 Pet.i. isf. e Eph. iii. 10. f Luke xx. 36.
CHAP. XI.J CHRISTIAN ECCLESIASTICS. 241
ter 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 embolden 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 him-
self, 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 embolden 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 embolden
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 sa-
tanical part 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 «." " 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. \i. 'Make use of the remembrance of the glo-
« Eph. i. 21, 2«.
VOL. v. R
ii4'2 CHRISTIAN DIRECTORY. [PART III.
rious angels, to acquaint you with the dignity of human na-
ture, 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^.' 1. What a dig-
nity is it that these holy angels should be all ministering
spirits sent for our good ! that they should love us, and con-
cern themselves so much for us, as to rejoice in heaven at
our conversion ! " Lord, what is man, that thou art mind-
ful 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*." 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 Cre-
ator. 3. And it is yet a greater honour to us, that our na-
tures 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''.
This is the Lord's doing, arid 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 instru-
ments, and to communicate such excellency and honour to
them as may conduce to the honour of the principal cause,
we must not overlook their excellehcy and horiotir, linless
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 or-
der of the works and government of God, must not over-
look the angels, nor their offices in the government, and
preservation of the inferior creatures, so far as God hath re-
vealed 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 con-
•» Magna dignitas fideliutn animarum lit unaquseque habeat ab ortu nativitatis in
custo(iiam sui angelum depiitatuin : iinoplures. Hieron. Luke xx. S6.
» Psal. viii. 4,5. k Heb. ii. 5.16.
CHAP. XI.] CHRISTIAN ECCLESIASTICS. 243
joined and jointed as they are ; and each in their places
contribute to the beauty and harmony of the whole.
Direct, vm. '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!
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 exam-
ples of the great and learned, whether they are wiser than
all the angels of God?
Direct, ix. * When you are tempted to desire any inor-
dinate communion with angels, as visibly appearing or af-
fecting 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 con-
sider how much more suitable to your benefit this spiritual
ministration of the angels is, than if they appeared to us in
bodily shapes ^' In this spiritual communion they act ac-
cording 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 ho-
nouring 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 there-
fore is the best, which most advanceth us to communion
with God ; and that reception of his mercy by instruments
> Timet angelas adorari ab humaiia natura, quani videt in Deo sublimatam.
Oregor,
244 CHRISTIAN DIRECTORY. [PART III.
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 dan-
gerous desiring to mend his Word by any fancies of our
own, which we suppose more fit ; so it is dangerous to de-
sire 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 se-
cond causes do appear to make for us or against us ; there-
fore when appearing dangers terrify us, appearing or secon-
dary 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 so-
ciety of those angels, that rejoiced in your conversion, and
ministered for you here on earth, and are ready to convoy
your souls to Christ"™.' Though the thoughts of God and
our blessed Mediator should be the only final object to at-
tract 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
•» Siraus devoti, siinus grati tantis custodibus : redamemus eos quantum possti-
mus, quantum deberaus efFectuose, &c. Bernard. Vae nobis si quando provocati
sanctl angeli peccatis et negligentiis, indignos uos judicave»'int praesentia et visitatione
sua, &c. Cavenda est nobis eorura offensa, et in his maxima exercendum, quibus eos
novimus obleclari: haec autem placent eis qujE in nobis invenire -delectal, ut est so-
brietas, castitas, &c. In quovis angulo reverentiam exhibe angelo, ne audeas illo
praesente, quod me vidente non auderes. Bernard.
CHAP. XI.] CHRISTIAN ECCLESIASTICS. 245
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 cre-
ated 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 °.
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 unthank-
fully received : nor that so ordinary a means of our preser-
vation 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 unwea-
ried 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 xiii. 28. Matt. viii. 11. ^ Luke xx. 36.
CASES
CONSCIENCE,
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 there 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 in-
crease 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. 1 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.
QUSST. I.] CHRISTIAN ECCLESIASTICS. 247
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 res-
pect of persons. But there will be still a certain number of
truly Catholic, impartial readers, whose favourable accep-
tance 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 reveal himself to us, by Christ who is the
Light of the world, and by the illumination of the Spirit and
Word of Light j 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 know-
ledge have, if any man hath knowledge enough to kindle in
him the love of God, the same is known of Him, and there-
fore is beloved by Him, and shall be blessed with and in
Him for ever.
Quest. I. How to know xohich is the true church, among all
pretenders, that a Christian's conscience may he 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 Cath-
olic Church described,") that I shall say now but a little,
and yet enough to an impartial, considerate reader.
The terms must first be opened; L By a church is
meant, a society of Christians as such. And it is some-
times taken narrowly, for the body or members as distinct
from the head, as the word kingdom is taken for the sub-
jects only as distinct from the king; and sometimes more
fully and properly for the whole political society, as con-
248 CHRISTIAN DIKECTOUY. [PART III.
stituted of its head and body, or the ' Pars imperans etpars
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 constitu-
tion 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 une-
quivocal acceptation ; 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. 1. 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 *.
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*'.
Prop. HI. Therefore there is but one universal church,
because it containeth all Christians; and so leaveth out
none to be the matter of another. ^
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 *^.
Prop. V. That the baptismal covenant might be rightly
a 1 Cor. xi. 3. 1 Cor. xii. 12. Eph. i. 22, 23 1 Cor. vi. 15. 1 Cor. xii. 27 ,
b Eph. iv. 4,5. Matt, xxviii, 19, 20.
•^ Eph. iv. 4, 5. 1 Cor. xii. 12. Mark xvi 16.
'I 'Ronu xiv. 1. 6, 7. xv. 1. 3, 4.
QUEST. 1.] CHRISTIAN ECCLESIASTICS. 249
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 ne-
cessary to the being of Christianity®.
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 Chris-
tians, or no churches, that are so used ^
Prop. VII. Therefore to know which is the true catholic
or universal church is but to know who are baptized, pro-
fessed Christians ^.
Prop. VIII. The reformed churches, the Lutherans, the
Abassines, the Coptics, the Syrians,- the Armenians, the Ja-
cobites, the Georgians, the Maronites, the Greeks, the Mos-
covites, and the Romanists, do all receive baptism in all its
visible essentials, and profess all the essentials of the Chris-
tian religion, though not with the same integrity''.
Prop. IX. He that denieth any one essential part, in it-
self, 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 \
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 ^,
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, and not unheard,
or upon rash presumption K
Prop. XII. Christianity and heresy being personal qua-
lities^ and no where found but in individuals, nor one man
« I Cor. XV. 1, 2, &c. Matt, xxviii. 19, 20. ^ Roiu. xlv. 3, 4.
K Roin. vi. 1, 2, &c. •» Ephes. iv. 4, 5. ' Tit. iii. 10. 3 Jolm.
^ Jumes iii. 2. Phil. iii. 15, 16. Hcb. v. 1, y. ' Til. iii. 10.
250 CHRISTIAN DIRECTORY. [PART III.
guilty of another's errors, it followeth that it is single per-
sons upon personal guilt that must be judged '".
Prop. XIII. Any man may judge another to be a Chris-
tian 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 com-
munion ",
Prop. XIV. If by notorious injustice church-rulers con-
demn 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 °.
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 p.
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 nul-
lified his Christianity %
Prop. XVII. And where neighbour churches are con^o-
ciate and live in order and concord, he that is orderly ex-
communicate 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 ^. 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 neigh-
m Ezek. xviii. 17. Gen. xviii. 28—^5.
» 1 Cor. X. 15. Acts i. 19. 1 Cor. v. 3 — 5. xi. 3,
o Matt. V. 11, 12. John xvi. 2.
p 1 Cor. xii. 27—29. Ephes. iv. 5—7. 1 Cor. i. 12, 13. iii. 22. 23.
Epbes. V. 23. iv. 15. Col. i. 18. ii. 19.
q 3 John. »■ Ephes, r. 1 1. 1 Cor. v. 11.
QUEST. I.J CHRISTIAN ECCLESIASTICS. 251
bourhood are capable of just notice, and of giving or deny-
ing communion to that person.
Pr(rp. 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 ^ 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 dis-
tracted 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 Ca-
tholic, 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 * !
Prop. XX. There is a 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 ".
Prop, XXI. The reformed churches are the soundest and
purest that we know in the world, and therefore their privi-
lege exceeding great, though they are not all the universal
church.
Prop. XXII. Particulai- churches consisting of lawful
pastors and Christian people, associated for personal com-
munion 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 *. -
• I Cor. xii. 12. John xiii. 35. l Cor. xiii, 1, 2, &c.
' I Cor. xii. 12. vi. 17. ». 17. Ephes. iv. 3, &c. " Gal. iv. 11, ly.
" R«v. ill. 8—12. ii. 10, 11. Acbxiv. 22. Tit. i. 5. Rom. xri. 4. 16.
I Cor. vii. 17. xi. 16. xiv. 33, 34. 2 Thcss. i. 4. Kcv. ii. 23.
252 CHRISTIAN DIRECTORY. [PART III.
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 ^ ; and all congregations
afore described, of true pastors and Christians being parti-
cular 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
foUoweth that a Papist as a Papist is no member of the
church of Christ, that is, no Christian^. 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 go to make
up the fitness and desirableness of that particular church,
which we should prefer or choose for our ordinary perso-
nal communion ^ : as, 1. That it be the church of that place
where we dwell ; if that place be so happy as to have no
divided churches, that it be the sole church there ; how-
ever 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
> 1 Cor. i. 13. Rom. xvi. 17. Acts xx. 30.
z Acts ii. 44. 1 Cor. i. 10. 1 Thcss. v. 12, 13.
« Heb. X. !2.5. 1 Tim. iii. 7. 3 .Tohn 12.
QUEST. I.] CHRISTIAN ECCLESIASTICS. 253
those that live about ^. 4. That it be under the counte-
nance and encouraging' favour of the Christian magistrate.,
5. That it be the same church of which the rest of the fa-
mily which we are of, be members ; that husband and wife,
parents and children, masters and servants be not of seve-
ral churches. 6. That the pastors be able teachers, pru-
dent 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, se-
cond, 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 judg-
ment, and other causes of contention in the said churches :
and many other ways *".
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.
»» Acts x»i. 32. 34. x. «. 22. xviii. 8. Col. iv. 15.
« Of these things I have said so much in my "Cure of Church-divisions," and
m the " Defence" of it, and in the end of ray '* Reasons of Christian Religion,"
Consect. i. ii. that I pass them over here with the more brevity.
264 CHRISTIAN DIRECTORY. [PART III.
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 ^.
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 eccle-
siastical 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 Ca-
tholic 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 false-
hood 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 pretend-
ing 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
•1 See Mr. Barton's and Bp. Hall's contest hereabouts.
QUEST. II.] CHRISTIAN ECCLESIASTICS. 255
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 po-
licy 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 con-
found the ignorant, and evade themselves. Of this see
my " Disput. vfith. Johnson," and my '* Key for Catho-
lics," &c.
6. The bishop of the English Papists, Smith called
bishop of Chalcedon, in his Survey, cap. 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 *, called Fransc. a
Sancta Clar^ more largely. By this let the reader j udge whe-
ther 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 au-
thority 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 con-
gregations considered abstractedly from the Roman head-
ship may be true particular churches, though corrupt;
« system. Fidei.
256 CHRISTIAN DIRECTORY. [PART III.
which yet being the only difficulty shall be the matter of
our next inquiry.
Quest. HI. Whether we must take the Romish clergy for true
ministers of Christ ? And whether their baptism and ordi-
nation be nullities.
I join these two distinct Questions together for brevity.
I. As true signifieth regularly called, so they are com-
monly irregular and not true ministers. But as true sig-
nifieth 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 en-
trance, 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 their 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 dioce-
san 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 neces-
sary, 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
QUEST. III.] CHRISTIAN ECCLESIASTICS. 257
some think not. Some few think that the magistrate's com-
mand or licence is necessary, and only it, and most deny
both. Johnson, alias Terret, the Papist, in his Disputa-
tion against me, maintaineth that consecration is not neces-
sary ' ad esse,' nor any one way of election, by these or
those, but only the church's reception upon such an elec-
tion as may give them notice, and which may be different,
according to different times, places, and other circum-
stances.
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 ^
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-admi-
nistrations s.
3. Any providence of God which infallibly or satisfac-
torily 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 designa-
tion of the person, is by the church's consent, and the se-
nior 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 de-
liver 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.
' Ephes. iv. 6 — 11.
* Matt, xxviii. 11. 20. Tit. i. 5. Acts xx. 28. xiv, 23. 1 Pet. v. 2.
VO L. V. S
268 CHRISTIAN DIRECTORY. [PART III.
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 with-
out it may be authorized as a minister to go preach the Gos-
pel for conversion, and baptize and gather churches, though
not to be their stated pastor.
7. When death, distance, corruption, heresy or mahgnity
of pastors within reach, maketh it impossible to have ordina-
tion, God's choice of the person may be notified without it ;
as by 1. Eminent qualifications. 2. The people's real ne-
cessities. 3. And the removal of impediments, and a con-
currence of inviting opportunities and advantages. 4. And
^sometimes the people's desire » 5. And sometimes the ma-
gistrate's commission or consent ; which though not abso-
lutely 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 essen-
tially 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 de-
fect of any thing of absolute necessity to its being and vali-
dity ; though it be many ways irregular and sinful,
IL We aTe next therefore to inquire whether any con-
tradicting additions make null that which else would be ao
nullity. And this is the great difficulty. For as we ac-
cuse not their religion for being too little, but too much, so
this is our chief doubt about their ministry.
I
QUEST. III.] CHRISTIAN ECCLESIASTICS. 259
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 Chris*
tianity, when they overthrow it but by an undiscerned con-
sequence, must be here also considered. The prime part of
their office is that (as to the essentials) which Christ ordain-
ed : 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 shewed, Epist. Conciliat ). So it is to be
said as to practical error in the present case. They are
their grievous errors and sins, but for ought 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-bap-
tizer, nor a separatist gts 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, ad-
minister the Lord's supper, pray, praise God, guide the
church, he may be.
The same answer serveth to the objection as it extei>dr
eth 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
Jbis usmpsLtion, 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 formipr. If
260 CHRISTIAN DIRECTORY. [PART III.
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 friend-
ship to Christ, making himself his vicar general without his
commission. So that 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 dependance 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 imme-
diately from Christ, and that the pope, ordainers, and elec-
tors do but design the person that shall receive it ; (because
else they know not what to say of the election and conse-
cration 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. Whe-
ther 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 sub-
ject 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 mak-
eth it the duty of the subjects to renounce him : those that
now 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 kinsi's commission ; these are the
king's subjects, though in ignorance they obey an 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
QUEST. III.] CHRISTIAN ECCLESIASTICS. 261
of their education, are under the same ignorance, being
learned but on one side 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 re-
ceiveth 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 an usurper,) may yet perform those
ministerial acts which are no nullities to the church •'. Else
how confused a case would all churches be in ? For it is
hard ever to know whether ministers have all things essen-
tial to their office. Suppose a man be ignorant, or an here-
tic 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, per-
formeth 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 re-
ceive any valid administrations, while we are so disagreed
about the necessaries of the office and call; and when
it is 80 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
" Matt. Tii. 23— J5. PhU.i. 1.5—17, Mark ix. 40.
262 CHRISTIAN DIRECTORY. [PART III.
far, as to the validity of the ministry received by Papist's
ordination> as well as of baptism and visible Christianity re-
ceived 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 con-
troversy of it, whether the conversion, faith, or love to God
be valid, which we receive by the books or means of any
Papist !
Quest. IV. Whether it he necessary to believe that the pope is
the antichrist ?
It is one question, whether he be antichrist, and ano-
ther, whether it be necessary to believe it ? To the first I
say, I. There are many antichrists : and we must remove
the ambiguity of the name, before we can resolve the ques-
tion. If by antichrist be meant, * One that usurps the of-
fice of a universal vicar of Christ, and constitutive and go-
verning 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 form a multifarious mi-
nistry for this service, and corrupteth much of the doctrine,
worship, and discipline of the church j' 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 ob-
scure prophecies, as that I can say I am sure that it is the
pope they speak of, and that Lyra, learned Zanchy, and
others that think it is Mahomet, or others that otherwise in-
terpret 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.
QUEST, v.] CHRISTIAN ECCLESIASTICS. 263
2. But that God who hath not made it of necessity to
salvation to understand many hundred plainer texts, nor abso-
lutely 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
cautious, 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 mai/ 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 '. 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.
^. 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 re-
nounce 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 anti-
dote 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 mil-
' Vid. Hun. Eccl. Rom. non est Christiana: and Perkins. A Papist cannot go
beyond a reprobate.
264 CHRISTIAN DIRECTORY. [PART 111.
lions 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 usur-
pations 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 reli-
gion 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 priests 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 dwell-
eth in God : and all men must know us to be Christ's dis-
ciples, by loving one another : and he that saith he loveth
God, and loveth not his brother, is a liar : and charity be-
lieveth 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, Nesto-
rians, 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
QUEST. VI.] CHRISTIAN ECCLESIASTICS. 265
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 here-
tic 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.
Quest. VI. Whether those that are in the church of Rome, are
bound to separate from it ? And whether it he lawful to go
to their mass or other worship.
These two also for brevity I join together.
1. 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, chil-
dren, &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 com-
munion in the mass, because it is a kind of idolatry, while
they worship a piece of bread as God : as also image-wor-
ship, and all other parts of their religion, in which they are
put upon sin themselves, or that which is notorious scandal
266 CHRISTIAN DIRECTORY. [PART III.
and symbolizing with them in their bread-worship, or other
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 pa-
pal corruptions where they are, and to declare their detesta-
tion of them.
6. It is the duty of those that have children to be
baptized or catechized, to make use of more lawful and
sound ministers, when they may be had, rather than of a Pa-
pist priest.
7. But in case they cannot remove, or enjoy better, I
think it is lawful, 1. To let such baptize their children, ra-
ther 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 men-
tioned 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 hy ordina-
tion or election, ^c, he necessary to the essence of the church!
By a church here we mean a political society of Chris-
tians, 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 noto-
QUEST. VII.] CHRISTIAN ECCLESIASTICS. 267
rious that there is no triie 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 administra-
tions 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 arti-
cles 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.) Ordina-
tion, when it may be had. (2.) The consent or reception of
that church of which he pretendeth to be pastor, which ig
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 an usurper that hath no
title'' : 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 under-
stand 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 rela-
^ Acts i. 17. Matt. vii. ««.
268 CHRISTIAN DIRECTORY. [PART III.
tion, so far as their own right and benefit are inter.ested in it.
So that two things are necessary to such a visible pastor as
shall perform valid administrations to the church, 1. Seem-
ing 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 con-
found the question * de re' and * de nomine.' These socie-
ties 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 an 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 an usurper accepted, 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 jus-
tify 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 re-
lation only thus far, this is a kingdom truly, but more de-
fective or maimed than the first. 4. But if the people do
not so much as receive him, nor submit to his administra-
tions, 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.
Quest. VIII. Whether sincere faith and godliness he necessary
to the being of the ministry/ ? And whether it be lauful to
hear a wicked man, or take the sacrament from him, or take
him for a minister 7
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
QUEST. VIII.] CHRISTIAN ECCLESIASTICS. 269
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 afore-
said ; 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 Chris-
tian, 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 be-
nefit.
2. But the profession of true faith and godliness is ne-
cessary so far, as that without it the people ought not to
take him for a visible minister, (as the profession of Chris-
tianity is to a visible Christian.)
3. And in their choice they ought to prefer him * cseteris
paribus,' whose profession is most credible.
Obj, * That which maketh a minister is gifts and a call-
ing, which are distinct from grace and real Christianity.'
Answ. Every minister is a Christian, though every Chris-
tian be not a minister or pastor : therefore he that is a visi-
ble pastor must visibly or in profession have both.
Obj. * 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 and 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 pro-
fesseth 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 doc-
trine 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.
270 CHRISTIAN DIRECTORY. [PART III.
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 vi-
sible 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, but 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 bis own, and of the dishonour
done to God.
Quest. IX. Whether the people tare bound to receive or consent
to an ungodly, intolerable, heretical pastor, yea, or one far
less Jit and worthy than a competitor, if the magistrate com-
mand it, or the bishop impose him?
For the deciding of this, take these propositions.
1. The magistrate is authorized by God to govern mi-
nisters and churches, according to the orders and laws of
Christ, (and not against them :) but not to ordain or de-
grade, nor to make ministers or unmake them, nor to de-
prive 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 peo-
ple 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
i
QUEST. IX.] CHRISTIAN ECCLESIASTICS. 271
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^ See Blondel's ** Full Proof de jure plebis in
regim. Eccles. Hildebertus Ceenoman. (alias Turonensis)"
even in his time sheweth, 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 con-
troversy. I need not cite to the learned the commonly
cited testimony of Cyprian, * Plebs maximam habet potesta-
tcm 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 ge-
neral 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 be-
tween an able, experienced, faithful physician, and an ig-
norant, rash, and treacherous one, as to the saving men's
lives. And he that would not take a sot or empiric for his
physician, who were like to kill him, and refuse the counsel
^^ytntbe time of the Arian emperors the churches refased the bisljops whom the
'^ttipenn ftnposed on them, and stuck to their own orthodox bishops ; especially at
Alexandria and Caesarea, after the greatest urgency for their obedience.
272 CHRISTIAN DIRECTORY. [PART III.
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 "". 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 shewed 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 necessi-
tateth 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 minis-
ter is far less likely to help us to knowledge and holiness,
than an able, holy man. To say God can work by the un-
fittest 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 an usur-
per of the ministry is like to damn himself, as well as the
people.
And here to lenify the minds of Ithacian prelates to-
wards those that seek their own edification, in such a case
as this, or that refuse unworthy pastors of their imposing, I
will intreat them to censure those near them no more sharp-
ly 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 call-
eth 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 con-
duct ? When Christ hath said, " If the blind lead the blind,
" Matt. xvi. 26. Prov. i. 22. xix. 8. Luke xii- 4.
QUEST. IX.] CHRISTIAN ECCLESIASTICS. 273
both will fall into the ditch V And Paul, " Take heed unto
thyself and unto the doctrine ; for in so doing, thou shalt
both save thyself and them that hear thee"'?"
The second is our second (and first English) historian
Beda, and in him the famous Johannes Episc. Hagulstaden-
sis Eccles., who, as he reporteth, wrought many very great
miracles, as Eccles. Hist. lib. v. cap. 2 — 5. is to be read.
This man had one Herebaldus in his clergy, afterwards an
abbot ; who himself told Beda as followeth : — * That this Jo-
hannes 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 pres-
byter that baptized him. The bishop answered. If thou
wast baptized by that priest, thou art not rightly baptized :
for I know him, and that when he was ordained presbyter,
he was so dull of wit, that he could not karn the ministry
of catechizing and baptizing. Wherefore I commanded him
altogether to give over the presumption of this ministry,
which he could not regularly fulfil. And having thus said,
he himself took care to catechize me the same hour : and —
being cured — ' vitali etiam unda perfusus sum,' I was bap-
tized/
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 rebaptize,
and account the baptism a nullity, which was done by an
unable, insufficient presbyter, tliough 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 with-
al that in those times many were called heretics whom we
call but schismatics, that drew disciples after them into se
parated bodies and parties, speaking perverse things, though
not contrary to the very essentials of religion". I justify
not their opinion : but if so many holy bishops counted the
"> Matt. XT. 14. 1 Tim. iv. 6. 16. Matt. xvi. 16. xxiv. 4. Mark W. «4.
Luke viii. 18. Matr. xxiii. 16-
» Acts XX. 30.
VOL. V. T
274 CHRISTIA>I DIRECTORY. [PART III.
very baptism of such a nullity, be not too severe and censo-
rious against those that sjo not also far from an insufficient
or ungodly, or grossly scandalous man, for the mere preser-
vation of their own souls.
To these I will add the saying of one of the honester
sort of Jesuits, Acosta ; and in him of a more ancient than
he : lib. iv. c. 1. p. 354. de reb. Indie. He extoUeth the
words of Dionysius Epist. viii. ad Demoph. which are * Si
igitur quae illuminat sacerdotum est sancta distinctio, pro-
culdubio ille a sacerdotali ordine et virtute omnino prolap-
sus 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 prseterme-
ritum persequi ; putatque ea latere Deum, quorum sibi ipse
conscius sit ; et se Deum fallere existimat, quem falso no-
mine appellat patrem ; audetque scelestas blasphemias suas
(neque enim preces dixerim) sacris aris inferre ; easque su-
per signa ilia Divina, ad Christi similitudinem dicere. Non
est iste sacerdos ; non est ; sed infestus, atrox, dolosus, il-
lusor sui, et lupus in dominicam gregem ovina pelle arma-
tus. His plura aut majora de evangelici ministerii et cul-
mine et praecipitio qui expectat, cuique ad resipiscendum
non ista sufficiunt, infatuatum se juxta Domini sententiam,
et nuUo 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 vi-
lifying 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 pre-
sent denied the greater helps that others have, and may trust
God in the use of those weaker means, to accept and bless
QUEST. X.] CHRISTIAN PCCLESIASTICS. 275
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.
Quest. X. What if the magistrate command the people to re-
ceive one pastor, and the bishops or ordainers another, which
of them must be obeyed ?
1. The magistrate, and not the bishop or people, (un-
less under him) hath the power and disposal of the circum-
stantials or accidents of the church ; I mean of the temple,
the pulpit, the tithes, &c. And he is to determine what mi-
nisters 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 or 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 recep-
tion of their proper pastors.
4. No bishop, but only the magistrates can compel by
the sword, the obedience of his commands.
6. 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 thft
people to receive a pastor.
27^ CHRISTIAN DIRECTORY. [PARTIII.
Quest. XI. Whether an uninterrupted succession either of right
ordination or of conveyance by jurisdiction^ he 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 shewed 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, be-
cause 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 chang-
ed, 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
Hone 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 juris-
diction, they mean efficient, conveying jurisdiction in the
causers of his call, or received jurisdiction in the office re-
QUEST. XI.] CHRISTIAN ECCLESIASTICS. 277
ceived, 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 per-
son recipient by election and reception, and to invest him
ceremoniously in the possession. So. that no efficient ju-
risdiction is here used at all by man. And for received ju-
risdiction, 1. No one questioneth but when that office is re-
ceived 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,*
Atisw. 1. And so if ever the Papal office have an inter-
cision, (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 con-
secraters, so it be but made known conveniently to the peo-
ple, and men only elect and receive the person, and Christ
278 CHRISTIAN DIRECTORY. [PART III.
only giveth the power (by his stated law) what hindereth
after the longest extinction or intercision, but that some-
body, 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 shew
of necessity of an interrupted 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 con-
stitutive 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 and
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 an 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 re-
corder 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 ser-
vant to deliver possession. So is it in this case.
2. The regular way of entrance appointed by Christ to
QUEST. XI.] ( HRISTIAN FCCLESIASTICS. 279
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 ordinatioa
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 be-
nefit, though not to his own. And so the church is not ex-
tinct 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 other-
wise (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 offi-
cer ; 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, Arme-
nians, 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 res-
tored where it is extinct. And possibly a layman (as Fru-
mentius and Edesius in the Indies) may be the instrument
of mens' conversion. And if so, they may by consent be-
come their pastors, when regular ordination cannot be had.
I have said more of this in my " Disputations of Church-
government," Disput. ii. The truth is, this pretence of a
necessity of uninterrupted, successive ordination, mission.
280 CHRISTIAN DIRECTORY. [PART 111.
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 he, or ever was such a thing in the
world, as one Catholic church, constituted by any head be-
sides 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, aris-
tocratical, 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 Calcedon, ' 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 at-
tempted or expected, as being unlawful and morally im-
possible °.
«
" See also in my " Reasons of Christian Religion," Cons. ii. of the interest of
the church.
QUEST. XIII.] CHRISTIAN ECCLESIASTICS. 281
Quest. XIII. Whether there he such a thing as a visible Catho-
lic church ? And what it is ?
The ancients differently used the terms ' A Catholic
church' and ' The Catholic church.' By the first they mean
any particular church which was part of the universal ; by
the second they meant the universal church itself p. And
this is it that we now mean. And I answer affirmatively,
* There is a visible universal church, not only as a commu-
nity, or as a kingdom distinct from the king, but as a po-
litical society.
2. This church is the universality of baptized visible
Christians headed by Jesus Christ himself^.
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 vi-
sible : 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 shew himself to his people but one year to-
gether 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 is 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 jto denominate
his kingdom visible.
5. The church might be fitly denominated visible * se-
P 1 Cor. xii. 12. and throughout. n Ephes. iv. 1. 5—7, 16.
282 CHRISTIAN DIRECTORY. [PART III.
cundum 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.
Quest. XIV. What is it that maketh a visible member of the
nnivei'sal 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 ■".
2. By baptism we mean, open devotion or dedication to
God by the baptismal covenant, in which the adult for them-
selves, 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 vi-
sibility ; as a soldier not listed nor taking his colours, or a
marriage not regularly solemnized, &c.
5. He that forsaketh his covenant by apostacy, or is to -
tally and duly excommunicated, ceaseth to be a visible mem-
ber of the church.
Quest. XV. Whether besides the profession of Christianity,
either testimony or evidence of conversion or practical godli-
ness 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 re-
cover us to God, so Christianity includeth godliness ;
•■ Matt, xxviii. 19. Mark xvi, 16.
I
QUEST. XV.J CHRISTIAN ECCLESIASTICS. 283
and he professeth not Christianity, who professeth not god-
liness '.
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 con-
version 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 bap-
tize 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 bap-
tized men the same day that they professed to believe in
Christ ; but 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*. 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 prepay-
ration. 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 pro-
phecies, no nor natural verities, we know no proof that the
apostles so hastily baptized such.
• John xiv. 6. I Tim. iii. 16. vi. 3. 1 1. 2 Pel. i. 3. ' Acts ii. 38, 39.
284 CHRISTIAN DIRECTORY. [PART III.
Of this I have largely spoken in my " Treatise of Con-
firmation."
- 4. It is not necessary to a man's baptism and first
church-membership, that he give any testimony of an ante-
cedent 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 covenant-
ing goeth before covenant-keeping ; and it is any, the most
impious sinner, who repenteth, that is to be washed and jus-
tified 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 hypo-
critical, till he give us better evidence that he is penitent
indeed ".
6. Heart-covenanting maketh an invisible church-mem-
ber, 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 believe th all the ar-
ticles of the creed particularly and understandingly (with
some tolerable understanding, though not distinct enough
and full) and that he openly devote th 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 shew the title
of such a profession, for want of something more, and set
up other, stricter terms of their own, as necessary to disco-
ver 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
« 1 Cor. vi. 9, 10. Tit. iii. 3—5. Ephes. ii. 1—3. Acts ii. 37, 38.
I
QUEST. XVI.] CHRISTIAN ECCLESIASTICS. 285
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 en-
deavour 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.
Quest. XVI. What is necessary to a mavUs reception into mem-
bership in a particular church, over and above his aforesaid
title ? Whether any other trials, or covenant, or what 1
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 churchj
is a member of the universal ; but every one that is a mem-
ber of the universal church, is not a member of a particular.
3. Every particular church hath its own particular pas-
tor (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 co-habit, or live in a proxi-
mity capable of communion. 2. And must consent to be a
member of that particular church, and to be under the gui-
dance 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
from him as necessary, but that he be a member of the
church universal. As he is not to be baptized again, so
289 CHRISTIAN DIRECTORY. [PART III.
neither to give again all that account of his faith and repen-
tance particularly which he gave at baptism ; much less any
higher proofs of his sincerity ; but if he continue in the co-
venant 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 cove-
nant-keeper or performer, therefore if any can prove that he
is false to his baptismal covenant, by apostacy, 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 siji, (that is, sin which sheweth a state of death,)
doth shew that he was not sincere, must afterward shew 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 co-
venant 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 maybe a pastor against his will".
And though he be under Christ's laws what persons to re-
ceive, 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
" Malt, xxviii. 19, 20. Pleb. xiii 7. 17. 1 Thess. v. 12, 13. 1 Tim. v. 17.
i
QUEST. XVII.] CHRISTIAN ECCLESIASTICS. 287
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 unqualified person for a
member of that church where his habitation is, (called a pa-
rish,) 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 co-
habitation and ordinary conjunction with the church, may
go for a signification of consent, and instead of more parti-
cular 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. Qua-
lified, 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; how-
ever there may be many desirable orders wanting to its better
being. Who hath the power of trying and receiving we shall
«hew anon.
Quest. XVII. Whereiti doth the ministerial office essentially
consist ?
The office of the sacred ministry is a mixed relation, (not
a simple y). 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 indivi-
dual person, and that the church (electors or ordainers) are
not the donors, authorizers, or obligers, but only instru-
y John »x. 21. x\u. fO. l.ukex. 3. Rom. x. 15. Acts xx. «8.
288 CHRISTIAN DIRECTORY. [PART Illi
ments of designing an apt recipient, and delivering him pos-
session. 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 hypo-
critical intrusion ^.
2. The causation or efficiency of Christ in the making
any one a minister, is, 1. Dispositive, making him a quali-
fied, fit recipient; 2. Then applying the general commissioil
to him, or giving him the function itself*.
1. The dispositive acts of Christ are, 1. Giving him
competent knowledge for a minister. 2. Giving him com-
petent 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 utte-
rance ; and so qualifying his intellect, will, and executive
power ^
2. The immediate conveyance or act of collation, is,
1. An obligation laid on the person to do the work. 2. Au-
thority 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 sub-
ordination 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 ob-
lige others to submit to it.
2. These make up an office which being denominated
also from the ' terminus,' is considered, 1 . As to the near-
est 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 ^
And so it is essentially ' An obligation and power of minis-
terial teaching, ruling, and worshipping God.'
2. As to the object it is, 1. The world to be converted.
2 Phil. i. 15—17. Malt. vii. 22. Rom. xv. 14.
a Eph. iv. 7, 8. 2 Tim. ii. 2. i. 5. ^. Eph. vi. 19. Col. iv. 3. 2 Cor*
1.4,5.
»» Tit. i. 2. 2 Cor. iii. 6. 1 Cor. iv. 1, 2. Tit. i.7.
c 2 Tim. ii. 2. iii. 2. iv. 11. vi. 2, 3. 1 Thess. v. 12, 13.
i
QUEST. XVIII.] CHRISTIAN ECCLESIASTICS. 289
2. The converted to be baptized, and congregated or ordered
into particular societies, (so far as may be). 3. The bap-
"tized and congregate to be, (1.) Taught; (2.) Ruled; (3.)
Guided in worship*^.
From all which resulteth an office which is ministerially
subordinate to Christ, 1. The prophet or teacher ; 2. The
Ruler ; 3. The Highpriest and Lover of his church : and it
may be aptly called both a teaching ministry, a ruling minis-
try, (not by the sword, but by the Word,) and a priesthood
or priestly ministry *.
II. As the pastor is related to the church, he is, 1. A con-
stitutive 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 mate-
rially ; 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 ser-
vant of the sheep ^
The whole uncontrovertible work of the office is laid
down in my small book called *' Universal Concord," to
which I must refer you.
Quest. XV II I. Whether the people's choice or consent is neces-
sari/ 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 qfficef And what call is necessary to it ?
I conjoin these three distinct questions for expedition.
I. 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 com-
mission, Matt, xxviii. 19, 20. ** Go disciple me all nations,
baptizing them — " 2. In the execution of this commission.
«• Heb. xiU. 7. 17. Acts vi. 4. ix. 40. xx. 36. Mal.ii. 7. Hcb. x. 11.
eRev.r. 6. Y. 10. XX. 6. I Pet. ii. 5, 6.
' R«ni. i. 1. Col. if. 12. 2 Pet. xi. 1. 1 Cor. iv. 1, 2. iii.5. 2 Cor.iii.
6. vi. 4. xi. 23. M«tt. xxiv. 45, 46. 48. 1 Cor. ix. 19.
VOL. V. U
2,90 CHRISTIAN DIRECTORY. [PART III.
2. That this was not peculiar to the apostles or their age
is proved, 1 . Because not an extraordinary work, like mi-
racles, &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 alway 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.
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 per-
formance. 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 edu-
cated 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.
11. 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 law-
yer, 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 ei-
ther the infidels or the churches. 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 recep-
tion and success of their teaching, but not to the authority
which is prerequisite. 3. Infidels cannot do so much to-
wards 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
i
QUEST. XVIII.] CHRISTIAN ECCLESIASTICS, 29\
is a man made a minister by every infidel auditory that hear-
eth 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 mi-
nister to convert the world.
III. I conclude therefore that the call of a minister in
general doth consist, 1. Dispositively in the due qualifica-
tions 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 exer-
cising of this power to Timothy, which sheweth 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."
" There were in the church at Antioch certain prophets
As they ministered to the Lord, the Holy Ghost said. Sepa-
rate 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 to be called an ordination, or rather a mis-
sion) there is somewhat ordinary, (that it be by naen in of-
fice,) and somewhat extraordinary, (that it be by a special
inspiration of the Holy Ghost).
And Timothy received his gifts and office by the impo-
sition 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."
292 CHRISTIAN DIRECTORY. [PART III.
These instances make the case the clearer, 1 . Because
it is certain, that all that 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.
Quest. XIX. W?ierein consisteth the power and nature of ordi-
nation ? And to whom doth it belong? And is it an act of
jurisdiction ? And is imposition of hands necessary in it ?
1. This is resolved on the by before. 1. Ordination per-
formeth two things: (1.) The designation, election, or de-
termination 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 exercis-
ed 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 grati^,' necessary to or-
der ; and therefore so far necessary as order is necessary :
which is ordinarily, when the greater interest of the sub-
stantial duty, or of the thing ordered, is not against it. As
Christ determined the case of sabbath keeping, and not eat-
ing the shew-bread. As ** the sabbath was made for man,
and not man for the sabbath ;" and the end is to be prefer-
red before the separable means : so ordination was insti-
tuted for order, and order for the thing ordered and for the
work of the Gospel, and the good of souls, and not the Gos-
pel and men's souls for that order. Therefore when 1. The
death ; 2. Distance ; 3. Or the 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 under-
standing, willingness, and ability ; 2. The necessity of souls ;
3. Opportunity.
i
QUEST. XIX.] CHRISTIAN ECCLESIASTICS. 293
II. The power of ordaining belongeth not, I. To magis-
trates ; 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 rea-
der must not expect that I here determine).
For, 1. The power is by Christ given to them, as is be-
fore 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 un-
derstand 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 s. Tt 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 mi-
nisterial power.
III. The word jurisdiction as applied to the church of-
ficers, is no Scripture word, and in the common sense sound-
eth 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." But in a moderate sense it may be
tolerated; as jurisdiction signifieth in particular, 1. Legis-
lation; 2. Or judicial process or sentence ; 3. Or the exe-
cution 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 choos-
ing 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
« Act! xiu.t; Rom. i. 1. X Tim. iv. 15.
•294 CHRISTIAN DIRECTORY. [PART III.
the judges' society, or the authorizing of doctors in philo-
sophy, 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 ' dispo-
sitio vel aptitudo ad potestatem exercendam ;' but the ac-
tual 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 call-
ed jurisdiction.
So that the common distinguishing of ordination from
jurisdiction or government, as if they were ' totsi specie' dif-
ferent, 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 gi-
ven it by institution ; and so was not like a sacrament ne-
cessarily 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 be-
ing 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 oflB.ce 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 j udgment of the pastors,
and avoideth it*".
3. Those that so do, should no mof e be taken for minLs-
'' Acts xiii. 2. iHeb, v. 4. 10.
i
QUEST. XX.] CHRISTIAN ECCLESIASTICS, 295
ters by the people, than any should go for Christians that
are not baptized, or for married persons whose marriage is
not solemnized.
Quest. XX, Is orditiation necessary to make a man a pastor of a
particular church as such 1 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 par-
ticular church. To which I add, that in this general minis-
try, 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 ordina-
tion 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 fit-
test so to do : lest many being ordained * sine titulo,' idle-
ness 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 re-
lation, 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. Reg-
ularly, the pastor's approbation and recommendation, and
reception of the person into their communion. 3. And
sometimes the magistrate may do milch to oblige the peo-
ple to consent.
4. But when a man is made a minister in general before,
he needeth no proper ordinatign to fix him in a particular
charge ; but only an approbation, recommendation, particu-
lar investiture, and reception. For else a man must be oft
ordained, even as oft as he removeth. But yet imposition
296 CHRISTIAN DIRECTORY. [PART III.
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 ordi-
nation, 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 ordi-
nation, 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. It. Why.
1. 1 . In case there wanted]sufficient witnesses of his ordi-
nation; and so the church hath not sufficient means of no-
tice 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 repe-
tition 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
I
QUEST. XXI.] CHRISTIAN ECCI.ESIASTICS. 297
satisfaction of his own conscience, till the defect be re-
paired.
In these cases (and perhaps such others) the out-
ward 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 * mar-
riage' doth, &c. And it essentially includeth the new de-
dication 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 dedica-
tions. 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 ordi-
nations, 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 sup-
per).
3. The common j udgment and custom of the world con-
firmeth 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 bi>ok again, 1 did not hear him swear,'* the doing it
298 CHRISTIAN DIRECTORY. [PART III.
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 in-
dentures or contract, and the writings being lost or faulty,
you write and sign, and seal them all again, this is not mo-
rally 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 dedi-
cation to God : whereas the ministerial dedication and cov-
enant 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 clmrch ; as to
make the people doubt of their baptism, or all the ministe-
rial 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 fore-
mentioned occasions is put to repeat the said words and ac-
tions, 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 appear-
ance of evil.
6. When the ordainers or the common estimation of the
chi*Fch, do take the repetition of the words and action of 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 re-
ceiving that which is interpretative re-ordination.
7. Especially when the ordainers shall require this re-
I
QUEST. XXI.] CHRISTIAN ECCLESIASTICS. 299
petition 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 («is 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 an 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 minis-
ters 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 min-
isters unless I ordain you ; ' we may not promote such ty-
ranny 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 ordina-
tion which is not, as if it were a false oath, or false subscrip-
tion 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 or-
dained again,* and so publicly put this sense upon our ac-
tion, that we may take it as re-ordination ; all these acci-
dehts make the repetition of the words and actions to be un-
lawful, unless when greater accidents notoriously prepon-
derate.
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 ?
Amw. 1. Every seeming necessity to you is not a neces-
sity to the church. 2. Either you may publicly declare
a contrary sense in your receiving their new orders or not.
300 CHRISTIAN DIRECTORY. [PART III.
1. If you may not as publicly declare that you renounce
not your former ministry and dedication to God in that of-
fice, 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.
9. When any such case doth fall out, in which the repe-
tition of the -outward action and words is lawful, it is not
lawful to mix any false or 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.
10. 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 con-
sciences. But, (1.) He may do nothing for good ends which
is false and injurious to the church \ (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, pre-
lates, presbyters or people.
Quest. XXII. How many ordainers are necessary to the validity
of ordination hy 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
' 1 Thess. V. 22. Gal. ii. 4, 5. 14.
QUEST. XXII.] CHRISTIAN ECCLESIASTICS. 301
order or law, and then, if we suppose that he hath deteimin-
ed 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 ordi-
nis, 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 ordain-
ing officers and no others, shall ordain officers, or give orders.
And having not determined whether one or more, it foUow-
eth that the ordination of one sole lawful ordainer is no nul-
lity 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 edi-
fication, unity and peace, &c.
3. According to these general laws, sometimes the ordi-
nation of one sole ordainer, may not only be valid but regu-
lar : 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.) Tq the church's or people's sa-
tisfaction. (3.) To the concord of pastors, and of neigh-
bour 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 juris-
diction in the large sense, that is, of government : but whe-
ther 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
302 CHRISTIAN DIRECtOKY. [PART III*
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 or-
der; yet Protestants hold no such thing. And all acknow-
ledge that as imposition of hands on a layman to make him
a minister of Christ or an officer, is a kind of official gene-
ration ^ 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 presby-
ter, 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.
Quest. XXIII. What if one bishop ordaiii 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. 1 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.'
^ Ejusdem speciei vel inferioris : How then is the pope ordained or made P
QUEST. XXIII.] CHRISTIAN ECCLESIASTICS. 303
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 ' cseteris paribus' more to regard
the judgment of many concordant bishops, than of one sin-
gular bishop ; and therefore is not to take orders from a sin-
gular 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 no-
torious 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 particu-
lar charge of the singular bishop who ordaineth, or not ; if
they be, then * pro tempore' for orders 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 or-
dained person as unfit for their communion under the notion
of a minister, (because communion of churches is maintain-
ed by the concord of pastors). But whether the ordained
man's ministry, be by their contradictory declaration or de-
gradation, 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 degrad-
ed, on proved sufficient cause, to them that it is known to,
it giveth the degraders the advantage ^
And as 1. All particular members are to be obedient to
their proper pastor.
2. And all particular churches are to hold correspon-
' Ephe». iv. 3. 1 Cor. xii. Rom. lir. 17.19. 1 Cor. xiv. 33. 1 Thess. v. 12, 13.
Phil.ii. 1—3. Ephes. iv. 15, 16. 1 Cor. i. 10.
304 CHRISTIAN DIRECTORY. [PART lit.
dency and communion according to their capacity. So
must men act in this and such like cases respectively ac-
cording to the laws of obedience to their pastor, and of con-^
cord of the churches.
Quest. XXIV. Hath one bishop power hy Divine right to or-
dain, degrade, or govern, or excommunicate, or absolve, in
another's diocese 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
hisjlock ?
I thrust these questions all together for their affinity,
and for brevity.
1. Every true minister of Christ, bishop or pastor, is re-
lated 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
particular opportunity and call.
3. Yet he that hath a particular charge is especially and
more nearly 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 par-
ticular church doth not cease to be a general minister and
pastor related to the universal church ; as a physician put
out of a hospital charge, is a physician still. And therefore
he needeth no new ordination, but only a special designa-
tion to his next particular charge.
5. No man is the bishop of a diocese as to the measure
of ground, or the place, by Divine right, that is, by any par-
ticular 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)
QUEST. XXI V.J CHRISTIAN ECCLESIASTICS. ;]05
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 gromid,
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, excom-
munication, 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 un-
lawfully 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 li-
censed 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 an usurper as to the office "
in general, he is an 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 sacra-
ments 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 over-
sight of it. Therefore if an 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
VOL. v. X
306 CHRISTIAN DIRECTORY. [PART III.
out of a particular church, and another thing for many as-
sociated 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 pas-
tors (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 "*.
Quest. XXV. Whether canons be laimf 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, du-
rable 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 else-
where, 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 ante-
cedently determining what shall be due from them, and to
them ; ' Jus efficiendo,' * regularly making right.'
**» I Cor. V. Tit. iii. 10. 2 Thess. iii. 6. 14. 2 John 10. Rev. ii. 14, 15. 20.
QUESr. XXV.] CHRISTIAN ECCLESIASTICS. 307
2. That thefee laws are mafty more ways diversified arid
distinguished (from the efficient, sign, subjects, matte^r,
end, &c.) than is meet for us here to enumerate. It is suffi-
cient now to say, 1 . That stated regulating laws, as distinct
from temporary mandates and proclamations. 2. And laws
for kingdoms and other commonwealths, iti regard of \3vf^
for persons, schools, families, &c. 3. And laws made by
the supreme power, as distinct from those made by the de-
rived authority of colleges, corporations, &c. called bye-
Idws 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 iti the
other, and not derived efficiently from the magistrate or any
man). 4. That laws about great, substantial matters, dis-
tfh€t from those about little and mutable circumstances, &ii.
I say the first sort as distinct from the second, are laws so
called by excellency above other laws. But that the rest
are unequivocally to be called laws, according to the befet
definition of the law * in genere.' But if any man will speak
otherwise, let him remember that it is yet but * lis de notoi-
ne,' 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 arid
God's general laws (in nature or Scripture for regulat-
ing 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 palrt of that society as private, are no laws at all,
btit agreements ; because they aire not adts of ariy goverti-
ing power.
3. C&nbna titade by civil rulers about the circunistaintials
of the church, belonging to their office, as orderers of such
things, are laws, and may be urged by moderate arid itoeet
^il of corporal penalties, and rio OthenVise.
4. Cittiori^ made by princes or inferior niagistrat^^, are?
no laws ptirely and formally ecclesiastical, which are esseii-
tiatliy acts of pastoral power ; but only materially e6clesi^^-
tititl, and formally magistfatical.
5. No church officers as such, (much less the people^
can make laws with a co-active or coercive sanction ; th'^t'
is, to be enforced by their authority with the sWord 6r any
308 CHRISTIAN DIRECTORY. [PART III.
corporal penalty, mulct, or force ; this being the sole pri-
vilege of secular powers, civil, or economical, or scho-
lastic.
6. There is no obligation ariseth to the subject for par-
ticular 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 col-
lective.
9. Therefore it is no schism, but loyalty to Christ, to re-
nounce 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 ; be-
cause 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". 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.
n Grotiusde Imperio sum. pot. circ. sacr. most solidly resolveth this question.
QUEST. XXVI.] CHRISTIAN ECCLESIASTICS. 309
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 bind-
eth 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) to take the lower name of authoritative di-
rections 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.
Quest. XXVI. Whether church canons, or pastor's directive de-
terminations 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 magistrate's
laws, in the political directions : as also by an impartial
transferring the case to the precepts of parents and school-
masters to children ; without respect to their power of the
rod, (or supposing that they had none such).
Quest. XXVII. What are Chris fs appointed means of the
unity and concord of the universal church, and consequently
• 1 Pet. y. 2, 3. 2 Cor. i. 24.
340 CHRISTIAN DIRECTORY. [PART III.
of its preservation, if there be no human universal head and
governor of it upon earth ? And if Christ have instituted
nom such, whether prudence and the laic of nature oblige not
the church to set up and maintain an universal ecclesiastical
mjQnarchy or aristocracy ? Seeing that which is every man*s
work, is as no mqn's, and omitted by all ?
I. To the first question I must refer you in part to two
small, popular, yet satisfactory Tractates p, 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 relation to the king).
2. A concord in degrees of goodness, and in integrals
and accidentals of Christianity, will never be obtained on
earth, ^here the church is still imperfect : and perfect holi-
ness and wisdom, are necessary to perfect harmony and
concord.
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 upori
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. pp.
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 re-
fer you to ; I answer, * Nor this.'
II. To the latter Question I answer, 1. 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 Pro-
testants 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
P " Catholic Unity," and •' ITie True Catholic and Church described."
QUEST. XXVIII.] CHRISTIAN ECCLESIASTICS. 3J1
telleth us of the natural incapacity of mortal man, to be such
an universal governor through the world.
(4.) It is to sin against long, and dreadful common ex-
perience, and to keep in that fire that hath destroyed em-
perors, kings, and kingdoms, and set the church's 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 de-
ceived ^,
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 consequentially, 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 ma-
gistrate's judgment of church-controversies, and the pas-
tor'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
1 2 Thew. ii. 10— M.
312 CHRISTIAN DIRECTORY. [PART III.
or governed by a mortal head) so there is no power set up
by Christ to be an universal judge of either sort of contro-
versies, 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.
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 no one but Jesua
Christ ; because as is said, he hath made no universal go-
vernor, nor infallible expositor ^ It belongeth to the law-
giver only to make such an universally obliging exposition
of his own laws.
4. True bishops or pastors in their own particular
churches are authorised 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 j 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 re-
ceive 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 coun-
cil singly : as it is a judgment obliging themselves by con-
tract, (and not of governing each other) it is in the con-
•■ Sec my " Key lor Catholics."
QUEST. XXVIII.] CHRISTIAN ECCLESIASTICS. 313
tracters and consenters : and for peace and order usually
in the major vote ; but with the limitations before ex-
pressed.
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. There-
fore no essential article of Christianity is left to any oblig-
ing decision of any church, but only to a subservient oblig-
ing teaching : as whether there be a God, a Christ, a heaven,
a hell, an immortality of souls ; whether God be to be be-
lieved, 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 an universal com-
mentary which all men should be obliged to believe, or at
least not to contradict. For there is no authority and obli-
gation 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 punish-
ed 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 afore-
314 CHRISTIAN DIRECTORY. [PART III.
said, 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 parti-
cular, belongeth to him, which only will end all controver-
sies and from which there is no appeal.
Quest. XXIX. Whether a parentis power over his children, or a
pastor, or mani/ pastors or bishops over the same children, as
parts of their jiock, be greater, or more obliging in waiters
of religion and public worship ?
This being touched on somewhere else, I only now say,
L 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 ;
QUEST. XXX.] CHRISTIAN ECCLESIASTICS. 315
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, to know that the judg-
ment of all concordant godly pastors, condemneth such a
thing as damnable heresy or sin, which my father command-
eth me to receive and profess, I would more believe and fol-
low the judgment of the pastors and churches.
Quest. XXX. May an office teadier or pastor be at once, in a
stated relation of a pastor and a disciple to some other
pastor ?
1. That Timothy was still PauFs son in point of learn^
ing, 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, ex-
perience, 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 or-
der 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 vo*
luntary 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 in^
stitution, belongeth not to me here to meddle with : but as
316 CHRISTIAN DIRECTORY. [PART III.
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 edu-
cation 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 a 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 na-
ture ; 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 chap-
ter 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 exe-
cution. (2.) To determine to that end, of such circum-
stances as God hath left undetermined in his Word.
5. Canon-making under pretence of order and concord.
I
QUEST. XXXI.] CHRISTIAN ECCLESIASTICS. 317
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 need-
ful accidents of worship, to frame new worship ordinances,
and to force them on all others ; but especially, (1.) By en-
croaching on the power of kings, and telling them that they
are bound in conscience to put all their canons into execu-
tion 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 pos-
sibly be healed, till the tormenting, tearing engines be bro-
ken and cast away, and the voluminous canons of nume-
rous councils, (which themselves also are matter of unde-
terminable controversy) be turned into the primitive sim-
plicity ; and a few necessary things made the terms of con-
cord. Doubtless if every pastor were left wholly to him-
self 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. XXX II. 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 univer-
sal church, and into it alone ; and is no particular church
covenant, but the solemnizing of the great Christian cove-
nant of grace, between God, and a believer and his seed.
For, (1.) There is not essentially any mention of a par-
ticular church in it.
(2.) A man may be baptized by a general unfixed minis-
ter, who is not the pastor of any particular church : and he
may be baptized in solitude, where there is no particular
church. The eunuch. Acts viii. was not baptized into any
particular church.
318 CHRISTIAN DIRECTORY. [PART III.
(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 chutch
relation; without being baptized again. But we never
change our relation to the church which we are baptized
into, unless by apostacy.
2. Yet the same person at the same time that he is bap-
tized 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.
Quest. XXXI II. 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 unequivocally
or equivocally Christians and church-members, I have re-
solved in my " Disput. of Right to Sacrdrtients"
Quest, xxxiv. Whether an unbaptized person who yet maketh
a public profession of Christianity, be a member of the visi-
ble church ? And so of the infants of believers unbaptized.
QUEST. XXXV.] CHRISTIAN ECCLESIASTICS. 319
Answ. 1. Such persons have a certain imperfect, irregu-
lar 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 or-
dination ; 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 in re,' or legal investiture and possession.
3. The same is the case of unbaptized infants of believ-
ers, because they are not of the church merely as they are
their natural seed ; but because it is supposed that a per-
son himself devoted to God, doth also devote his children
to God : therefore not nature only, but this supposition ari-
sing from the true nature of his own dedication to God, is
the reason why believers' children have their right to bap-
tism : 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. hit certain by the Word of God that all in-
fants 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 ob-
jective and subjective, or more plainly, the reality or truth
of the thing, and the certain apprehension of it *.
2. And this certainty of apprehension, sometimes signi-
fieth only the truth of that apprehension, when a man indeed
18 not deceived, or more usually that clearness of apprehen-
sion joined with truth, which fully quieteth the mind and
excludeth doubting.
• Since the writing of tliis, there i^ come forth an excellent book for Infant Bap -
tism by Mr. Joseph Whiston, in which the grounds of ray present solutions are no-
tably cleared.
320 CHRISTIAN DIRECTORY. [PART tit.
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 covenantins: of the heart also.
6. And that internal covenant is either sincere which
giveth right to the benefits of God's covenant, or only par-
tial, reserved, and unsound, such as is common to hypo-
crites.
Condus. 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 cer-
tainly 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 reveal-
ed 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. There-
fore we do not usually by a certain apprehension, mean on-
ly a true apprehension, but a clear and quieting one.
4. It is possible to baptize infants unlawfully, or with-
out any right, so that their rfeception 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 pa-
rents' 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 ad-
vantages to their children : or if they offer them to be bap-
tized only in open derision and scorn of Christ ; such chil-
dren have no right to be received. And many other in-
stances nearer may be given.
QUEST. XXXV.] CHRISTIAN ECCLESIASTICS. 321
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, madmen, 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 shew us such an ascertain-
ing Word of God.
2. Because else gross sin would certainly be the way to
salvation. For such misapplication of baptism, by the de-
manders 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 un-
known 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 faith-
ful, 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 pro-
mise or covenant, is so terrible a presumption, as we dare
not be guilty of.
5. Because this tieth grace or salvation so to the out-
ward washing of the body, or * opus operatum,' as is con-
trary 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
vov. V. Y
322 CHRISTIAN DIRECTORY. [PART III.
child baptized unworthily and without right, doth not there-
fore 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 faith-
ful 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 heathen's 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.
Obj. * But that were to do evil that good might come by
it.' Answ. But God is not to be dishonoured as to be sup-
posed 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 sol-
diers would go take up a million of heathen's children and
baptize them, it will put them into an undoubted state of
salvation : bat yet I forbid them doing it : and if they pre-
sently kill them, lest they sin after, they shall undoubtedly
be saved ; but yet I forbid them doing it.' I need not ag-
gravate 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 stopt him before the execution.
And doth he ordinarily exercise men's obedience, by for-
bidding them to save the souls of others, when it is easily in
their power? Especially when with the adult the greatest
labour and most powerful 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
I
QUEST. XXXV.] CHRISTIAN ECCLESIASTICS. 323
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.
Obj. ' But the church giveth them all right by receiving
them.'
Answ. This is to be farther examined anon. If you mean
a particular church, perhaps they are baptized into none
such. Baptism as such is a reception only into the univer-
sal church, as in the eunuch's case. Acts viii. appeareth. If
you mean the universal church, it may be but one single ig-
norant 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 be-
cause the universal church gives them right; 5. Or because
a particular church giveth 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. Be-
cause words (as in law, physic, &c.) are to be understood
according to the art or science in which they are treated of.
324 CHRISTIAN DIRECTORY. [PART III.
And baptism taken theologically doth as essentially include
the wilFs consent or heart-covenanting with God, as matri-
mony include th 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 ex-
amineth their writings will perceive : not the outward wash-
ing 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 j ustification, 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 ; concern-
ing which there are all these several opinions among di-
vines.
(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 Jan-
senius 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 bap-
tized or not ; and no others.
(5.) Some think that God hath not at all revealed what
he will do with any infants.
i
QUEST. XXXV.] CHRISTIAN ECCLESIASTICS. 325
(6.) Some think that he hath promised salvation as
aforesaid to believers and their seed, but hath not at all re-
vealed 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 chil-
dren 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,
I. Some deny infant baptism. 2. Most say that they are
to be baptized, and that thereby the non-elect are only re-
ceived into the visible church and its privileges, but not to
any promise or certainty of justification, or a state of salva-
tion.
(10.) Some think that all that are baptized by the dedi-
cation 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 com-
mand sufficient, and some the bishops and some the bapti-
zer's will.
Of the title to baptism I shall speak anon.' Of the sal-
vation of infants, it is too tedious to confute all that I dis-
sent 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 hum-
bly lay down my own thoughts as foUoweth.
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.
326 CHRISTIAN DIRECTORY. [PART III.
2. I think that no man can prove that all unbaptized in-
fants 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. 1 think Christ never instituted baptism for the colla-
tion jof these outward privileges alone, unless as on suppo-
sition that persons culpably fail of the better ends.
5. I think baptism is a solemn mutual contract or cove-
nant 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 re-
lation to God the Father, Son, and Holy Ghost, and our par-
don, 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 out-
ward mercies are the second and lesser gift of the same cove-
nant 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 cceli' I mean
such a right as will justify the claim before God immediate-
ly, the person being one whom he commandeth in that pre-
sent 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 belieyeth shall be saved, and ought to be baptized, to
profess thayt belief, and be invested in the benefits of the co-
venant ; 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
^ny other ; and so I say that none other have right ' in foro
cceli.' But yet the church knoweth not m^n'^ hearts, and
I
QUEST. XXXV.] CHRISTIAN ECCLESIASTICS. 327
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 *. So that the
most malignant, scornful hypocrite, that maketh a seeming-
ly 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 more largely opened
in my '* Disputations of Right to Sacraments."
7. I think therefore that all the children of true Chris-
tians, 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 I am un-
doubtedly certain of it, as knr)ijiring 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 adop-
tion, and everlasting life : but the infants of true Christians
have right to the present investiture, delivery and posses-
sion 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 sub-
jects of the same promise of God) with their believing pa-
rents, 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 de-
livered in baptism. Baptism is not an equivocal word, so
as to signify divers covenants of God.
t Mark xvi. 16. Acts ii. 37, 38. xxii. 16. 1 Cor. vi. 11. Tit. Hi. 3. 5,6.
Hcb. X. «2. Eph. V. 26. Rom. vi. 1.4. Col. ii. 12. 1 Pet. iii. 21, 22. Epb.
iv. 5. Acts Tiii. 12, 13. 16. 36. 38. ix. 18. xvi. 15.33. xix. 5. Gal. iii. 27.
328 CHRISTIAN DIRECTORY. [PART III.
Obj, * 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 require th the minister to take pro-
fession for the visible church-title ; and so it being the mi-
nister's duty so far to believe a liar, and to receive dissem-
blers who had no right to lay that claim, you may say that
God indirectly and improperly giveth them church-privi-
leges : but properly, that is, by his promise or covenant-deed
of 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 no^e. God saitli 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.'
2. But suppose it were otherwise, yet either the chil-
dren of true believers have the true condition of right to the
special blessings of the covenant, or they have not the con-
dition 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 dedi-
cated 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 : " he
that believeth and is baptized shall be saved"."
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 pro-
mise of pardon and life ; and are only taken into the cove-
nant 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.
« Mark xvi. 16.
QUEST. XXXV.] CHRISTIAN ECCLESIASTICS. 329
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 unavoida-
ble. For who dare set God*s seal to such as have no pro-
mise? 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 commis-
sion?
Obj. ' Yes : baptism and the covenant of special pro-
mises 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 pardon-
ing 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 par-
don 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 indifferent-
ly, 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.
Obj. ' God hath more elect ones among the infants of
true believers than among others : and therefore they are
all to be baptized.*
Amw. 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 whe-
ther the elect be one of ten, twenty, forty, or an 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
330 CHRISTIAN DIRECTORY. [PART HI.
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.
Obj. ' You have no certainty what adult professor is sin-
cere, 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 foUoweth
the real consent of the heart ; 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 ac-
quire no right to that membership ; no, not in * foro eccle-
siae :' 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 sin-
cerely by them dedicated in covenant to God, is all the con-
dition that ever God required to an infant-title to his cove-
nant ; 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 him-
self, and yet we must baptize all that soberly profess it ; so
we know not who doth sincerely covenant for his infant,
and yet we 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,
QUEST. XXXV.] CHRISTIAN KCCLESIASTICS. 331
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 pa-
rent'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 there-
fore 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 con-
ditional. If any absolute promise, as, I will save many chil-
dren of believers, 1 . This terminateth not on any singular
person, as baptism doth, and 2. It is not the absolute pro-
mise 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 bap-
tism, 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 belie-
vers, 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 stran-
gers and despisers of church privileges, as is ordinary with
the Greek's children among the Turks. Now God either
332 CHRISTIAN DIRECTORY. [PART III.
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 uncer-
tain blessings of the promise, that as they are but secon-
dary, 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. The holiest person may be cast into a wil-
derness, 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 be-
lievers' 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 de-
fence 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 co-
venant 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 co-
venant, cannot sincerely believe for his child, nor consent
for him. 3. And that faith which will not save the owner,as
QUEST. XXXVI.] CHRISTIAN ECCLESIASTICS. 333
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 them-
selves ; 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 re-
ceive it. Let them that are able to prove more do it, for I
am not able.
1 1 . Whereas some misinterpret the words of the old ru-
bric 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 chil-
dren 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 neces-
sary 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 confirma-
tion ; but it never said, that they receive no detriment by
their parents' or sponsers' 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
Quest. X X X v I . What is meant by this speech, that believers and
their seed are in the covenaat of God ; which giveth them
right to baptism ?
334 CHRISTIAN DIRECTORY. [PART Ilf.
Answ. Though this was opened on the bye before, 1 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 itbeperform-
edy 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 co-
venant 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. *' 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 con-
sent, 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, be-
cause 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 ?
• Mark xvi. 16.
QUEST. XXXVII.] CHRISTIAN ECCLESIASTICS. 335
Answ. Distinguish between 1. Heart-coyenanting, 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 bap-
tism. Therefore all the adult must be in covenant, that is,
consent on their part to the covenant, before they are bap-
tized.
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 es-
sentially another baptism, as sealing some other covenant,
or none.
3. If there be no promise made to the seed of the faith-
ful 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 pa-
rents, and have right to the benefit.
4. If the heart-consent or faith of the adult, do put them-
selves 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 utter-
ing it, unless either through ignorance he knoweth 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
336 CHRISTIAN DIRECTORY. [pART III.
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 beheve or consent for
their children or themselves.
Quest. XXXVIII. Is infantas 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, 1 will give thee so much.' These are
the words of an uncertain promiser ; but the promise is al-
ready 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 na-
tural offspring only.' If the Papists that accuse us for hold-
ing 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 salva-
tion. 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 de-
livered in baptism.
QUEST. XXXVIII.] CHRISTIAN ECCLESIASTICS. 337
To the first, two things concur to the title of the parent
to covenant in the name of his child : one is his natural in-
terest in him ; the child being his own is at his dispose.
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 foUoweth, 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 dedicate th him-
self to God, and not all that he hath, and that he truly con-
senteth 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 parents (or owners) 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 in-
fant 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 salva-
tion, but only that presupposed state which enableth us by
God's consent to covenant for them ; but their title-condi-
tion to baptism and salvation, is our covenanting for them,
or voluntary dedicating them to God ; which we do 1. Vir-
tually, when we dedicate ourselves, and all that we have or
shall have. 2. Actually, when our hearts consent particu-
larly for them, and actually devote them to God, before bap-
VOL. v. z
338 CHRISTIAN DIRECTORY. [PART III.
tism. 3. Sacramentally, when we express thLs in our so-
lemn baptismal covenanting and dedication.
Consider exactly of this again ; and if you loathe dis-
tinguishing, confess ingenuously that you loathe the truth,
OS the necessary means of knowing it.
Quest. XXXIX. What h the true meaning of sponsors, ' patri-
miy or godfathers as we call them ? And is it lawful to
make icse of them ?
Amw. 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 are sponsors or sureties for
the parents rather than the child at first ; and that when
many in times of persecution, heresy, and apostacy, did bap-
tize 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 un-
dertakers, 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 ab-
solute undertakers that the children should be piously edu-
cated, 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 ca-
nons of the church of England : and that is not to be feign-
ed and fathered on them, which they never said.
2. It would be against the law of nature to force all pa-
rents to give the sole propriety, or joint propriety in their
QUEST. XXXIX.] CHRISTIAN ECCLESIASTICS. 339
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 no-
ble 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 godfa-
thers 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, far
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 ^11
m«n were bound to exchange children with another.
7. I never knew one manor 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
are 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 yonf witnesses.' And if they be but witnesses
to the adult, it is like they are not adopters of infants.
IL. Those that doubt of the lawfulness of using sponsors
for their children, do it on these two accounts : 1. As sup-
posing it unlawful to make so promiscuou's 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 edu-
cation, or formal promise of that which belongeth to educa-
tion, when they never mean to perform it, nor can do. 2.
340 CHRISTIAN DIRECTORY. [PART III.
Because they take it for an adding to the ordinance of God,
a thing which Scripture never mentioneth. To which I an-
swer,
1. I grant it unlawful to suppose another to be the pa-
rent 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 in-
deed 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 persua-
sion,) 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 god-
fathers, 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
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. But then it will be no sinful addition to God's ordi-
nance, to determine of a lawful circumstance, which he hath
left to human prudence : as to choose a meet deputy, wit-
ness or sponsor, who promiseth nothing but what is meet.
QUEST XL.] CHRISTIAN ECCLESIASTICS. 341
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 magis-
trate'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 bap-
tize 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 shew
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 believ-
ers.' 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 pro-
prietor of the child. 3. No Scripture commission can be
shewed for such a power. Where hath God said. All that
any particular church will receive, shall have right to bap-
tism? 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 bapti-
zing minister hath more power than a thousand or ten thou-
sand 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 infidel's and Christian's 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
342 CHRISTIAN DIRECTORY. [PART III.
heathen's children are not her own, nor exposed to her oc-
cupation.
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 nowhere made
the church's faith, to be the condition of baptism or salva-
tion, either to infidels or their seed. 2. Because the uni-
versal 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
shewed before) who are not owners, or their deputies, or
mere secondary subservient parties, who suppose the prin-
cipal covenanting party. 4. And as to the infant's salva-
tion, the sponsors may (too oft) be ignorant infidels and
hypocrites themselves, that have no true faith for them-
selves ; 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. 6. And that thus the seed of heathens and Chris-
tians should be levelled, and yet an ignorant, bold underta-
ker to carry away the privilege of saving persons from them
QUEST. XL.] CHRISTIAN ECCLESIASTICS. 343
both. All this is but men's unproved imaginations. He
that never commandeth sjodfathers, but forbiddeth the
usurping sort, and only alloweth human prudence to use
the lawful sort, did never put the souls of all children. Chris-
tians 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 the proprietors of the children, are the per-
formers of the condition by which they have right to bap-
tism 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 in-
tercision. 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 imme-
diate 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 spoke 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 secon-
dary, original sin or guilt. As the case of Cain, Ham, the
Sodomites, the Amalekites, the Jews, Achan, Gehazi, &c.
shew. And 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 multi-
tudes, and a king or lord of slaves, whose own the people
are, may cause them all to be baptized and saved.
Aiisw. 1. Remember that I say, that the Christian pa-
rent's right is clear, but I take the other as more dark ; for
it is principally grounded on Abraham and the Israelites cir-
^ 1 Cor. vii. 14.
344 CHRISTIAN DIRECTORY. [PART III.
Gumcising 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 an hypocrite, and not a sincere Christian him-
self, 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. 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 do-
mestic act. (3.) They are comprised in the name of pa-
rents, 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.
Quest. XLi. Are they really baptized who are baptized accor-
ding 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 co-
venant is the chief essential part of baptism. And he that
was never entered into covenant with God was never bapti-
zed. 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 cove-
nant with God (for that is no act of their's which is done by
QUEST. XLII.] CHRISTIAN ECCLESIASTICS. 345
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 covenan-
ters, 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 godfa-
ther for his own child :' by which the parent that hath the
power is excluded : therefore our children are all unbap-
tized.
To all this I answer, 1. That the parent's consent is sup-
posed, though he be absent. 2. That the parent is not re-
quired 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 nowhere 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 pi-
ous 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 sup-
posed 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 pre-
supposed. 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 unbap-
tized 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 lohe-
ther they can be said to be justified, and to be in a state of sal-
vation, that are not inherently sanctified? Afid whether
any fall from this infant state of salvation 1^
346 CHRISTIAN DIRECTORY. [PART III.
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 Da-
venant's than any others, saving that he doth not so much
appropriate the benefits of baptism to the children of sin-
cere 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 incon-
veniences which we must choose, if this opinion be forsa-
ken : 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.
I. 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 inves-
titure in baptism, a * jus relationis,' a right of peculiar rela-
tion to all the three persons in the blessed Trinity : as to
God, as their reconciled, adopted Father, and to Jesus
Christ as their Redeemer and actual Head and Justifier, sd
also to the Holy Ghost as their Regenerator and Sanctifier.
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 giv-
eth right to many particular benefits. By this right and re-
lation, God is his own God and Father; Christ is his own
Head and Saviour ; and the Holy Spirit is his own Sancti-
fier, without asserting what operations are already wrought
on his soul, but only to what future ends and uses these re-
lations are. Now as these rights and relations are given
aUEST. XLIl.] CHRISTIAN ECCLESIASTICS. 347
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 lifp.
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 re-
conciliation with the Father : 2. From legal penalties by
justification by the Son : 3. From sin itself by the opera-
tions 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 radi-
cally inherent in the human nature of our Lord, to whom we
are united y. 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 misappre-
hension (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
y The Spirit is not given radically or immediately to any Christian, but to
Christ our Head alone, and from him to lu.
348 ( HRISTIAN DIRECTORY. [PART 111.
Head, to send or communicate to all his members from him-
self, that Spirit which must operate in them as they have
need.
This is plain in many texts of Scripture. " He that spa-
red 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.)
" 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 *."
" If any man have not the Spirit of Christ, the same is
none of his ^."
" 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^"
'* The Advocate or Comforter whom I will send unto you
from the Father d," &c.
** If I depart, I will send him unto you *."
"The Comforter, whom the Father will send in my
name \"
" And because ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying Abba, Father «."
** 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.)
" 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." Col. iii. 3, 4. 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.'
" All power is given unto me in heaven and earth"
" I am with you always • " " The Father hath given all
things into his hands ^"
"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.
' Rom. viii. 32. » 1 John v. 11, 12. •• Rom. viii. 9.
c Eph. i. 22, 23. <! John xv. 26. * John xvi. 7.
f John xiv. 26. s Gal. ir. 6. »• Gal. ii. 20.
* Matt, xxviii. 19.20. ^ John xiii. 3. • John xvii. 2, 3.
QUEST. XLII.] CHRISTIAN ECCLESIASTICS. 349
** The Son quickeneth whom he will : " " For as the
Father hath life in himself, so hath he given to the Son
to have life in himself ™."
** 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. He giveth life unto the
world. 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. It is the Spirit that quickeneth : the
flesh profiteth nothing"."
" This spake he of the Spirit which they that believe in
him should receive "*." " God giveth not the Spirit to him
by measure P."
" He that is joined to the Lord is one spirit ^i."
" The Lord is the Spirit, and where the Spirit of the Lord
is, there is liberty ^"
" Through the supply of the Spirit of Jesus Christ'."
" 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 Spi-
rit 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
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 con-
Tey 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 gloiy.
^ John V. 21.26. " John vi. 27. S2, 33. 53—56. 6S.
" John vii. 39. p John iii. 34. <i 1 Cor. vi. 17.
' 'Z Cmv. iii. 17. • Phil. i. 19. » John xv. 4, 5.
350 CHRISTIAN DIRECTORY. [PART III*
4. It is certain that infants before they are glorified,
shall have all that grace that is prerequisite to their prepa-
ration and fruition.
&, No sanctified person on earth is in an immediate ca-
pacity 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 Spi-
rit 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 in-
herent pravity or sin, that we must needs be as much igno-
rant of the true nature of that inherent sanctity or righteous-
ness, which is its contrary or cure. Learned lUiricus
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 inclina-
tion 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 inordi-
nate lust of the sensitive faculties, with a debility of reason
and will to resist it. And whilst the nature of the soul it-
self and its faculties, are so much unknown to itself, the na-
ture of original pravity and righteousness must needs be
very much unknown.
8. Though an infant be a distinct natural person from
his parents, yet he is not actually a distinct person morally
as being not a moral agent, and so not capable of moral ac-
tions 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 in-
herent holiness in himself ; but (1 .) As the child of a believ-
ing 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 bene-
volently love an infant in Christ, who only believeth and re-
penteth by the parents, and not by himself, and is not yet
supposed to have the spirit of sanctification.
1 1 . For the spirit of sanctification is not the presupposed
QUEST. XLII.] CHRISTIAN ECCLESIASTICS. 361
condition of his acceptance into covenant with God, but a
gift of the covenant of God itself, following both the condi-
tion 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 that 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 be-
fore it can be made good to them. And their faith or con-
sent 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, suita-
ble to the grace and gospel of redemption and reconciliation,
and is called the ** Spirit of Christ," and the " Spirit of
adoption ", 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 hypo-
crites and the unbelievers, but also from the special gift of
the Spirit which maketh men believers. So that Mr. Tho
Hooker saith more truly than once I understood, that voca-
tion is a special grace of the Spirit, distinct from common
grace on one side, and from sanctification on the other side.
Whether it be the same degree of the Spirit which the faith-
ful had before Christ's incarnation, which causeth men first
to believe distinct from the higher following degree, I leave
to inquiry : but the most certain distinction is from the dif-
ferent 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,
u R(>m. viii. 9. 16.26.
352 CHRISTIAN DIRECTORY. [PART III*
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 seem-
eth 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 assis-
tance 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 if. For the Holy Ghost is not
so engaged to us in our covenant or baptism, as to be obli-
ged 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 an-
other question, I will suspend the rest of the answer to this
till that be handled. Only I must answer this objection.
Obj. * It is contrary to the holy nature of God, compla-
centially to love an unsanctified infant, that is yet in his
original corruption unchanged, and he justifieth none rela-
tively from the guilt of sin, whom he doth not at once inhe-
rently sanctify.
Answ. 1. God's complacential love respecteth every one
as he is ; for it is goodness only that he so loveth. There-
fore he so loveth not those that either actually or habitual-
ly 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 be-
lieving, sanctified parents ; 2. That they are by his cove-
nant relatively united to Christ, and are so far lovely as his
» Mr. Winston, p. 60. sheweth, ' That even the promises of a new heart, &c.
Ezek. xxxvi. xx^vii. &c. though they may run in the external tenor of them absolute-
ly, 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.'
QUEST. XLII.] CHRISTIAN ECCLESIASTICS. 353
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 won-
der if upon their parents' faith and repentance, Christ wash
and justify them from that guilt which arose only from ano-
ther'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 en-
grafted into Christ, and so relai;ed to the cause of their fu-
ture sanctification ; yea, 3. In that also they are by cove-
nant and their parents' promise, engaged to use those means
which Christ hath appointed for sanctification y.
5. And it must be remembered that as this is but an in-
ceptive, preparatory change, so the very pardon of the in-
herent 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.
y 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 capnblei
take God in Christ as their God. Ibid. p. 61.
VOL. V. A A '
354 CHRISTIAN DIRECTORY. [PART III.
Obj. ' Christ's body hath no unholy members.*
Answ. 1. " Now are your children holy V 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.
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 chil-
dren's reception of the actual assistances of the Spirit ? Or
are children's own actions such conditions? And may apos-
tate 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 ob-
scure.
LI. 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 **.
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 them-
selves.
5. It is certain that these parents hold their own mer-
cies upon the condition of their own continued fidelity : and
(let their apostacy be on other reasons never so impossible,
or not future, yet) the promise of continuance and consum-
» 1 Cor. vii. 14.
^Eph. vi. 4, 5 Col. iii. 21. Gen. xvlii. 19. Deut vi. 6— 8. xi. 18 — 20.
QUEST. XLIII.] CHRISTIAN ECCLESIASTICS. .355
mation 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 to-
wards 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.
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 c6ve-
nant.
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 sanctify-
ing 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 bis means ; or that h-e 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
baptizedy nor to believers as such). 2. And consequently
that infants are in covenant with the Holy Ghost still con-
ditionally 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 ap-
pointed you to receive his help in ^.
Object. * Infants have no means to use.'
Amw, While infants stand on their parents' account, or
*> The Holy Gliust is promised in baptism to give the cliild grace iii His parents
and his own faithful use of the a|)pointed means.
356 CHRISTIAN DIRECTORY. [PART III.
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 be-
nefits of the covenant to his infant. But if the propriety in
the infant be transferred to another, it may alter the case.
1 1 . And how dangerously parents may make partial for-
feitures 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 particu-
lar acts, I fear many believing parents never well con-
sidered.
12. Yet is not this forfeiture such as obligeth God to
deny his Spirit; for he may do with his own, as a free be-
nefactor, as he list ; and may have mercy freely, beyond his
promise, (though not against his Word) on whom he will
have mercy. But 1 say that he that considereth the woful
unfaithfulness and neglect of most parents, even the reli-
gious, 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 condition-
ally 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 ^.
13. Also as soon as children come to a little use of rea-
son, 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 thera 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 no-
^ 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 some-
thing 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 per-
forming that dety incumbent on him as a parent in reference to his seed, was abso-
lutely necessary in order to his enjoying the good promised, with reference to him-
self 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
ijwn duty as they are capable.
QUEST. XLIII.] CHRISTIAN ECCLliSlASTICS. 357
table 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 ques-
tion, whether infants* baptismal saving grace maybe 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 perseve-
rance, 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 disputa-
tions 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 sanc-
tified, 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 pu-
nished 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 pu-
nishment 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 apostacy of the
parents.
358 CHRISTIAN DIRECTORY. [PART III.
Amw. 1. Lost it is one way or other, with multitudes of
jtrue Christians' children, who never shew any signs of grace,
and prove sometimes the worst of men. And God breaketh
not bis 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-mem-
bers? But what I have said of their right before God,
seemeth plain.
4. And m^rk, that oi^ whomspever 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 j they may fail in his
education : shall he suffer then for wantof baptism, or good
edi^cation 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.
Quest. xLiv. Doth baptism always oblige us at the present ,
and give grace at the preseut ? And is the grace which is
not given till long after, given bj/ baptism ; or an effect of
baptism ?
Answ. I add this case for two reasons, 1. To open theii
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 bap-
tismal covenanting. 2. To open the ordinary saying of
ma,ny 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, oi
resignation, or dedication of the person to God, by tl»e
adult for themselves, and by parents for their infants. He
that only saith, ' I promi^ie to belieye, repent, and obey
QUEST. XLIV.] CHRISTIAN ECCLESIASTICS. 359
only at twenty or thirty years of age/ is not morally bap-
tized ; 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 '^.
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 bap-
tism is undone ; and God doth not enter into the present
covenant-relations to him, as being incapable thereof®.
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 done twice ;
but the internal part which was omitted, is now to be done,
not as a part of baptism (old or ne\V) ; but as a part of pe-
nitence, for his omission.
Object. If covenanting be a part of baptism, then this
'» Rom. vi. 1. 4. 6, 7. ♦» Act» viii. 37, 38., 13. tO— 23.
360 CHRISTIAN DIRECTORY. [PART III.
person, whose covenant is never a part of his baptism, doth
live and die unbaptized.
Ansiv. 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 in-
ternal part with the external, so he will be no baptized per-
son 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 ap-
pointment.
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 pre-
sent 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 bap-
tism, 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 repen-
I
QUEST. XLV.] CHRISTIAN ECCLESIASTICS. 3dl
tance 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 adop-
tion, &c.
13. So to the adult, that truly made the baptismal co-
venant and never apostatized from it, all the grace that God
giveth them through their lives, is his fulfilling of his pro-
mises made to them, and sealed by baptism, and a fruit of
their baptism. But to hypocrites and apostates it is other-
wise, as is before explained.
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 Gos-
pel ^? (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 s,
^ John iii. 16—18. 36. i. 11— 1 3.
» 2 Pet. ii. 20— «3. Heb. vi. 2. 4—8. x. 26—28. 1 John i. 9, 10.
James iii. 2, 3.
3(>2 CHRISTIAN DIRECTORY. [PART 111.
2. He (hat performeth not the essential duties is an apos-
tate, 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, hy-
pocrite, or out of covenant.
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-cove-
nant. 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-ordi-
nance 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 Chris-
tian 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 es-
sential 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 chris-
tened, 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 expres-
sions, ' If thou art not baptized, I baptize thee ;' yea, or
simply while that is understood, is lawful, and fit. And it
QUEST. XLVI.] CHRISTIAN ECCLESIASTICS. 363
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 eva-
sion invented by Phil. Marnixius Aldegondus, and Beza's
improvement of it, and the now common reception of that
interpretation.
For 1. A new and forced exposition which no reader
dreameth of till it be put into his head, is usually to be sus-
pected, lest art deceive us.
2. The omission of the Holy Ghost is an essential defect,
and maketh baptism specially 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 especially dis-
tinct also, that he that had now but John's were to be yet
baptized : the person of the Messiah himself being not de-
terminately put into John's baptism as such. Nor c;in 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 of opposi-
tion to Papists or any other men.
4. The fifth verse would not be true of John's baptism
as the history sheweth, 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 de-
termined 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 speak-
ing to them. 3. Verse 6. the pronoun "them" "when
364 CHRISTIAN DIRECTORY. [PART III.
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 in-
to the name of the Lord Jesus," are plainly distinctive from
John's baptism. Saith Grotius, ' Sic accepere Latinas, Sy-
rus, Arabs, et Veteres omnes ante Marnixium (ut verba
Lucae). Yet I say not so hardly of John's baptism, as Ter-
tullian on this text, (de Baptis.) * Adeo postea in Actis
Apostolorum invenimus, quoniam qui Johannis baptismum
habebant, non accepissent Spiritum Sanctum, quem ne au-
ditu quidam noverant : ergo non erat cceleste, quod ccelestia
non exhibebat.' See Dr. Hammond in loc.
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 ne-
cessity. 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 preecepti,' 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 ; be-
cause I should fear that what is done in Christ's name by
one that notoriously had no authority from him to do it, is
4
QUEST. XLVIII.] CHRISTIAN ECCLESIASTICS. 365
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 autho-
rized 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 es-
sentials, 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 no-
toriously such an 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 bap-
tize 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 incapable of the office, and therefore had
been by him forbidden to use it, though the person bap-
tized (at age) knew not this : viz. Herebaldus, ut Bed.
lib. V. c. 6.
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 TertuUian and Nazianzen speak against haste ;
and Augustine, and many children of Christian parents
were baptized at age.
3. The controversy is of go great difficulty, that if in all
such cases none that differ be tolerated, we may not live to-
gether in the world or church, but endlessly excommunicate
or persecute one another.
4. Such sober Antipaedobaptists will consent, to profess
366 CHRISTIAN DIRECTORY. [PART III.
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 be-
lieved that God would accept them into his covenant upon
their dedication, they would willingly do it. And that ac-
tually 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 he unlawful things ?
Answ. I am not now to meddle with the question. Whe-
ther 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
' cseteris 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 hhn, rather
than to worse, or not at all ; because baptism is God's or-
dinance 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 bap-
tism, 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.
QUEST. L.] CHRISTIAN ECCLESIASTICS. 367
7. But where law, scandal, or greater 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 pri-
vate, or to his neighbours in converse : it being easy among
neighbours to make known a man's dissent, without a dis-
orderly 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 ac-
tual 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 anoint^
ing 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 their's, but by former
custom of the countries where they lived ^, As (1 .) Anoint-
ing 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 cloathing and purple were then and there
taken for the noblest attire ' : 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 cloathing, when the bishops
began to be advanced, they were allowed to wear white
cloathing, 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 ^.
^ Psal. xxiii. 6. xcii. 10. Luke vii. 46. Matt. vi. 17. Amos vi. 6. Psal.
Ixxxix. 20. Lev. xvi. 3«. Luke xvi.
' Rev. iii. 4, 5. " Thcj shall walk wUh roe in white."
•» James v. 14. Mark vi. 13.
368 CHRISTIAN DIRECTORY. [PART III.
2. Hereupon by application the churches used these
signs in the sacred ordinance of baptism : not by new insti-
tution 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.
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 Scrip-
ture texts, which command or mention anointing metaphori-
cal; as 1 John ii. 27. ** The anointing which you have re-
ceived 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.
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 ceremo-
nies ; but they intended them not as new sacraments, or
any part of the sacraments, but as a pompous celebration of
the sacrament by such additional ceremonial accidents.
5. And you must remember that they lived among infi-
dels, 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 discouraged 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
QUEST. Ll.] CHRISTIAN ECCLESIASTltS. 36Q
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 call the sacrament of confirma-
tion.
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 ac-
cident, whilst at this door those numerous and unlawful ce-
remonies 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, sha-
dows, and pompous shews.
Quest. LI. Whether it be necessary that they that are baptized
in infancy, do solemnly at age renew and own their baptis-
mal covenant, before they have right to the state and privi-
leges of adult members ? And if they do 7iot, whether they
are to be numbered with Christians or apostates ?
Answ. 1. Church-membership is the same thing in in-
fants and in the adult.
2. Infants are naturally incapable 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 stand
ing 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
VOL. v. B »
370 CHRISTIAN DIRECTORY. [PART III.
the state of infant-membership into the state of adult-mem-
bership should be very solemn ; and by an understanding,
personal owning of the baptismal covenant ^
7. There needeth no other proof of this, than, 1. That
God in Scripture never gave adult persons title to his cove-
nant, but by their own personal consent ; and at the first in-
stitution of baptism, both went together, (personal profes-
sion and baptism) because the receivers were adult. 2. And
that infants are capable of baptism, but not of personal pro-
fession. 3. Therefore though they are not to repeat bap-
tism, 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 magistrate's
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 op-
portunity ; 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 ap-
pointed 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 Chris-
tian ; which those are not, who at full age no way ever
owned their baptismal covenant, nor made any personal pro-
fession of Christianity.
But of this I have written purposely in a " Treatise of
Confirmation" long ago.
Quest. Lii. Whether the universal church consist only of parti-
cular churches and their members ?
' See the proofs of all in my " Treatise of Confirmation."
QUEST. LIII.] CHRISTIAN ECCLESIASTICS. 371
Answ, No : particular churches are the most regular and
noble 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 re-
ceived "\
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 embassadors among Mahometans and
heathens.
Quest. LIII. Must the pastor first call the church, and aggre-
gate 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 con-
gregate, 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 sub-
mit 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 in^
stitution differ from a consociation of many churches ?
Answ. 1. In that such a particular church is a company
of Christians associated for personal, immediate communion
in God's worship and in holy living ; whereas consociations
Acta viii. 37, &c. Acts ix. J7— 20. 26— !^8.
372 CHRISTIAN DIRECTORY. [PART III.
of churches, are combined for mediate distinct communion,
or by delegates or representatives (as in synods").
2. Such a particular church is constituted of one or
more pastors with the people, officiating in the sacred mi-
nistry 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 in-
stitution, to constitute and govern them as one. In Igna-
tius's time every particular church was characterized or
known by two marks of unity, 1. One altar, (that is, one
place for 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 king-
doms may. 2. Or else a human policy or society, and not
of Divine immediate institution. So that if this consocia-
tion of churches be called a church, it must be either equi-
vocally or in a human sense.
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.
3. And it is most convenient that they be no more than
can ordinarily meet in the same assembly, at least for sa-
cramental 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 persecu-
n Acts ii. 1. 24. 44. 46. iv. 32. v. 12. 1 Thess. v. 12, 13. 1 Cor. xlv. 19.
23, 24. 28. 35. Acts xiv. 23, Titus i. 5. Acts xi. 26. Jaraes ii. 2.
QUEST. LVI.] CHRISTIAN ECCLESIASTICS. 373
tion, 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 an-
other paPt of the day).
6. Two congregations distinctly associated for personal
worship, under distinct pastors, or having statedly (as Igna-
tius speaketh) two bishops and two altars, are two particu-
lar churches, and can no otherwise be one church, than as
that may be called one which is a consociation of divers.
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 parti-
cular 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 **.
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
«» Eph. i. 22, 23. v. 25, 26. &c. iv. 4—6. 16. Heb. x. 25. 1 Cor. xiv.
Acts xiv. 23. Titus i. 5. I 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.
374 CHRISTIAN DIRECTORY. [PART III.
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 go-
vernment, 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.'
Amw. 1. Hath Christ no law but the law ot nature ?
Wherein then differ the Christian religion and the heathen-
ish? 2. Suppose but Christ to be Christ, and man to be
what he is, and nature itself will tell us that this is the fit-
test 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 perfor-
mjtncfe, 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 pri-
maria 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 to-
gether 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 institu-
tion 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 '^ church. So that it confesseth that ' to be a
society joined for God's public worship, is to be properly a
ch«tch.' 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 an universal assembly neces-
sitateth more particular assemblies; 2. And that Christ
QUEST. LVI.] CHRISTIAN ECCLESIASTICS. 375
hath institute4 such actually in his Word, what more can a
considerate man require ?
3. I do not understand this distinction, * de primaria in-
tentione 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 1 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 pur-
pose, 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 p.*
But lest any should grow to the boldness to deny that
* Christ hath instituted Christian stated societies, consisting
of pastors and flocks, associate for personal communion in
public worship and holy living ;' (which is my definition of
a particular church, as not so confined to one assembly, but
that it may be in divers, and yet not consisting of divers
such distinct stated assemblies with their distinct pastors,
nor of such as can have no personal communion, but only
by delegates ;) I prove it thus from the Word of God.
P Dr. Stillingfleet's Iren. p 154. »o p. 170. B,y church here 1 mean not a par-
ticular congregation, Ice. So hegranteth that, l.The universal church, 2. Particular
congregations are of Divine institution, one ' ex intentione primaria/ and the other, at
he calls it, accidentally, but yet of natural necessity.
376 CHRISTIAN DIRECTORY. [PART III.
(1.) The apostles were commissioned by Christ to deli-
ver his commands to all the churches, and settle them ac-
cording 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 socie-
ties, consisting of pastors or elders with their flocks, asso-
ciated 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 tlxe
apostles, Heb. x. 25. " Forsake not the assembling of your-
selves together." So James ii. 2. they are called syna-
gogues.
2. It is confessed that there is a natural necessity of
such stated churches or assemblies, supposing but the in-
stitution of the worship itself which is there performed : and
if so, then we may say that the law of nature itself doth
partly require them.
(1.) It is of the law of nature, that God be publicly wor-
shipped, 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 so-
ciable creature, and conjunction working strongest affec-
tions, we should use our sociableness in the greatest mat-
ters, and by conjunction help the zeal of our prayers and
praises of God.
QUEST. LVI.] CHRISTIAN ECCLESIASTICS. 377
(4.) God's instkution of public preaching, prayer and
pi'aise, are scarce denied by any Christians.
(5.) None of these can be publicly done but by assem-
bling.
(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 mi-
nister 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 recei-
vers, and to invest them visibly in the benefits of it, and re-
ceive 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 minis-
ters, but only by a resident, stated pastor, no more than
transient strangers can rule all our families, or all the Chris-
tian 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 habi-
tations, 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
378 CHRISTIAN DIRECTORY. [PART III.
the apostles, is before proved, if any Scriptures may pass
for proof.
The institution and settlement then of particular wor-
shipping churches is out of doubt. And so that two forms
of church-government are ' jure divino,' the universal church
form, and the particulai'.
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 follow-
ing 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 govern-
ment for one age only, and no longer. 3. And we leave
room for audacious wits accordingly to question other Gos-
pel 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 "J.
Now either this will hold true or not. If not, then this
general ministry is to be numbered with the human addi-
tions to be next treated of. If it do, then here is another
part of the form of government proved to be of Divine in-
stitution. 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 govern-
ment 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
1 Matt, xxviii. 20.
QU*:ST. LVI.] CHRISTIAN ECCLESIASTICS. 379
under the lord general in and over the army, and have a ge-
neral oversight of the particular bodies (regiments and
troops). Now if this be the instituted form of Christ's
church-government, ihathe himself rule absolutely as gene-
ral, and that he hath some general officers under him (not
any one having a charge of the whole, but in the whole un-
fixedly, 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-govern-
ment is of Divine appointment or command V
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 the choice was left indifferent to men. 2.
To prove the institution of your other form (which you sup-
pose 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 un-
changeable 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-assem-
blies with their pastors may cease, and some other way sup-
ply the room, you must be strange and singular under-
takers. The other two parts of the government (by general
officers, and by consociation of churches) are more dis-
puted ; 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 '^.
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.
1 *' Disput. oJ Cluircli-guveriMtient."
380 CHRISTIAN DIRECTORY. [PART III.
Quest. I, VI I. Whether any forms of churches, and church-go-
vernment y or any new church officers, m,ay lawfully be in-
vented 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 es-
sentially ; or only some accidental mode which denominat-
eth them but accidentally.
2. By churches is meant either holy societies related by
the foundation of a Divine institution ; or else societies re-
lated by accident, or by human contract only.
3. By * Church-government ' is meant, either that go-
vernment formally ecclesiastical, which constituteth a
church, of Christ's making ; or else some government about
the matters of the church, which is formally either magis-
tratical 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 ac-
counted but accidental to it, and essential only to the hu-
man 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 utinsils ; 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 bread for the sacra-
ment, or provide wine, or bring 'water for baptism ; who
shall make the graves, and bury the dead, or attend mar-
riages, 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 ; 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 ;
QUEST. LVII.] CHRISTIAN ECCLESIASTICS. 38l
who shall take the votes, or moderate or guide the dispu-
tations of the assembly ; who shall be the scribe, and re-
cord what is done ; who shall send abroad their agreements,
and who shall be the church-messenger to carry them. The
agents of such circumstantials may be chosen by the ma-
gistrate, or by the churches, or pastors, as is most conve-
nient. Though I doubt not but in the beginning the dea-
cons were mere servants to the pastors, to do as much of
such circumstantial work as they were able ; of which ser-
ving 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 oflfice, ap-
pointed 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 agree-
ment, shall distribute the country for conveniency into pa-
rishes (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 com-
mandeth 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 edifi-
cation ; 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 re-
lated to each other for concord as advisers, all this is but
the prudent determining of church circumstances or acci-
dents 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
382 CHRISTIAN DIRECTORY. [pART lU.
and places of meeting, or the president of the synod, to re-
gulate and order proceedings, and keep peace, as is afore-
said, it is but an accident of the sacred work which man
may determine of. Therefore a layman may be such a pre-
sident 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 as-
sociated 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 conse-
quents make it fit or unfit as to use,
7. So much of church matters as is left to the magis-
trate's government, may be under monarchy, aristocracy, or
democracy, and under such subordinate officers as the su-
preme ruler shall appoint.
8. And if the magistrate will make assemblies or coun-
cils of pastors, to be his councils, and require them fre-
quently to meet to advise him in the performance of his own
trust and work about religipn and the church, he may ac-
cordingly 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 con-
fessed 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 ex-
plicating 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 unequivocal.
4. That a national, imperial, or provincial church as headed
by a king, emperor, magistrate, or any head of man's ap-
pointment, is another thing, from a church of Christ's insti-
tution ; and is but an accident or adjunct of it : and the
QUEST. LVII.] CHRISTIAN ECCLESIASTICS. 383
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 acceptation, 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 determi-
nation of such adjuncts or extrinsic things, partly by the
emperors, and partly by the church's consent upon the em-
peror's permission ; and so that these new church govern-
ments 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 unlaw-
ful to make such adjunctive or extrinsic constitutions, forms,
and names, considering the matter simply itself, yet by acci-
dent 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 confu-
sions of the Christian world. 1. As they have served the
covetousness and ambition of carnal men. 2. And have en-
abled them to oppress simplicity and sincerity. 3. And be-
cause princes have not exercised their own power them-
selves, 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 go-
vernment, few churches have had the happiness to see them
practically distinct ^ Nay, few divines do clearly in their
controversy distinguish them : (though Marsilius Patavinus
Which teraptelh 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.
384 CHRISTIAN DIRECTORY. [PAKT lit.
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 reforma-
tion, than for the princes and magistrates who are the ex-
trinsic rulers, to re-assume their own, and to distinguish
openly and practically between the properly priestly or pas-
toral 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 con*
sistirig 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 pas-
toral 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 : 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 un-
derstand this. The number of governors in a civil state
make that which is called a variety of forms of common-
wealths, monarchy, aristocracy or democracy : because com-
manding power is the thing which is there most notably ex-
ercised, 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. Sec, 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 guid*
ing the people, as their priests, to God in public worship :
QUEST. LVII.] CHRISTIAN ECCLESIASTICS. 385
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 wor-
ship, 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 a hospital, when
a small one hath one physician, and a great one many ; see-
ing that teaching in the one, and healing in the other is the
main denominating work, to which government is but sub-
servient 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 an usurping of
Christ's power, without derivation by any proved commis-
sion ; 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 forbid-
den) : for to do God*s work already made belongs to the of-
fice already instituted. If every king will make his own of-
ficers, 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 sup-
pose 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 in-
stitutions : and while they pretend that it is but preserving
and not corrupting or opposing additions which they make,
VOL. V. C C
386 CHRISTIAN DIRECTORY. [PART III.
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 under-
mine 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 par-
ticulars of its degeneracy.
(1.) Councils were called general or ecumenical 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 com-
mission 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 or 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 de-
generated to claim the spiritual power of the keys, over the
other bishops, in point of ordination, excommunication, ab-
solution.
(5.) These patriarchs, primates and metropolitans at first
claimed their extrinsic power but from man, that is, either
the consent and agreement of the chiirches, 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.
i
QUEST. LVII.] CHRISTIAN ECCLESIASTICS. 387
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 an 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' counsellers, or officers to the magistrate or
them, in performing the extrinsical work about church ad-
juncts, which a layman might do: but at last they came to
exercise the intrinsic power of the keys in excommunica-
tions 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 distri-
buted and consociated for concord : but after they grew to
be esteemed proper political societies, or churches of Divine
appointment, if not the * Ecclesia minimee,* having turned
the particular churches into oratories or chapels, des-
troying Ignatius's character of one church, ' To every
church there is one altar, and one bishop with his presby-
ters and deacons.' Abundance more such instances may
be given.
Object. Wherever we find the notion of a church particu-
lar, 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 congre-
gations, should not be called a church, I confess I can see
no reason.
Am'«).\. Here observe, that the question is only of the
hailie, (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 tnan 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 seem-
eth somewhat bold to make that name common to other so-*
cieties. (2.) Because it tendeth to confusion, misunder-*
standing, and to cherish errors and controversies in the
388 CHRISTIAN DIRECTORY. [PART III.
churches, when all names shall be made common or ambig-
uous, 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 in-
conveniences ; 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 com-
mon which Christ hath chosen ?
3. And that the name is here used equivocally is mani-
fest. For the body political is informed and denominated
from the ' pars imperans/ the governing part or head : there-
fore as a head of Divine institution, authorized for the spi-
ritual or pastoral work, denominateth the society according-
ly ; 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 cal-
led one national school?' Answ. Not without unfitness,
and inconveniencies : but rather than breed any quarrel,
they may call them so that please : but 1. They must con-
fess that a particular sichool 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
i^eeds denominate them from the regent part, as one, you
GUEST. LVII.] CHRISTIAN ECCLESIASTICS. 389
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 one royal school, academy, college,
city and church, if they love confusion.
4. Christianity giveth men right to communion in par-
ticular churches, when they also make known their Chris-
tianity 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 kinscdom.
Object. * A particular church then I would describe thus,
It is a society of men joined together in the visible profes-
sion 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 cal-
led 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 essen-
tial to a church. The relation may continue, when the en-
joyment 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 commu-
nion, 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.'
390 CHRISTIAN DIRECTORY. [PART III.
Object f * A nation joining in the profession of Christian-
ity is a tens church of God ; whence it evidently follow eth,
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 so-
ciety must have its government belonging to it as such a
society ; and the same reason that makes government neces-
sary 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 af-
ter than of any one particular congregation, &c.
Answ, 1 . From one absurdity many follow : our contro-
versy before was but of the name : if an accidental royal or
civil head may equivocally denominate an ecclesiastical so-
ciety, and we grant you the use of an equivocal name (or ra-
ther 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 signi-
fied by an unequivocal 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 govern-
njent 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 gov^
ernment; which being undeniably of Christ's institutioi^
(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
QUEST. LVII.] CHRISTIAN ECCLESIASTICS. 391
monarchical government by one high priest in it. But I
know you call not this a form of government, unless as de-
terminately 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 na-
tional 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 communi-
ty 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, mo-
narchical, 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.
6. 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 sense 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 sy-
nod 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 re-
present, representation of those that are no national head,
maketh them not a national head.
392 CHRISTIAN DIRECTORY. [PART III.
(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 Em-
pire, on your grounds ? I have proved against W. Johnson
that the pope was then actually but the head of the Impe-
rial 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 ? And 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 aris-
tocracy or democracy, which is not the great matter in con-
troversy.)
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 patriar-
chal, or provincial, or national, till you have proved it to
be of Divine institution, (and particular churches to be un-
necessary, alterable and of human institution) I shall never
grant you that it is to be preferred before that which is un-
questionably 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 pas-
tor'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 pre-
sent faithful bishops or pastors. 2. The loving consocia-
tion of neighbour churches for concord. 3. The protection
and countenance of magistrates) without any new church-
ttUKST. LVII.J CHRISTIAN ECCLESIASTICS. 393
form, (or national, or imperial, or universal pastor) than
with it.
Nay when that sort of usurpation hath been the very en-
gine of dividing, corrupting and undoing the Christian
churches above a thousand years, we are not easily persua-
ded now, that yet it is 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 unlaw-
ful, 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 defini-
tion 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 univer-
sal church. 2. Or it is such as he hath appointed magis-
trates 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 magis-
trate, 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 transfer-
ring 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 com-
mitted to none of these three sorts, and therefore unfit to
make a church-office of. Unless it be such as I before des-
cribed and granted. (1.) I confess that the magistrate may
make new inferior officers, to do his own part (as church-jus-
tices, 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, doorkeepers,
artists by office, to keep the clock, and bells, and church-
buildings, &c., if the magistrates leave it to them.
(3.) 1 grant that the bishops or pastors may do some cir-
394 CHRISTIAN DIRECTORY. [PART III.
cumstances of their work by human officers ; as to facili-
tate 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 can-
not 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 or 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
equals 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 ve-
hemently disclaimed against 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 so-
cieties, by what power do they make new churches to
Christ, who are themselves no churches ? If by single per-
sons, 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
QUEST. LVII.] CHRISTIAN ECCLESIASTICS. 395
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 com-
missioned 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 autho-
rity ; 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 o;overnments 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 comisteth 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
396 CHRISTIAN Dl HECTOR Y. [PART III.
by a discerning judgment, whether they be forbidden by
God or not.
5. Not now in making a new Word of God, or new ar-
ticles 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 L It is a ministerial power, of a messenger Or ser-
vant, who hath a commission to deliver his master's com-
mands and exhortations ^
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 * ; and to rule the
worship-actions for the time, length, method, and orderly
performance of them ".
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 \ 3.
To judge who is to be forbidden church-communion as im-
penitent j or at least, with whom that church must be for-
bidden to communicate. 4. To judge who is meet for ab-
solution 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 doubt-
ing, and help the poor. This is the true church-govern-
ment, 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 an universal, pa-
triarchal 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 episco-
pacy (as Constantine called it).
5. And besides this there is need to ordain pastors and
* 1 Cor. iv. 1,2. '1 Pet. V. 1—3. Matt, xxviii. 19, iiO.
« 1 Thess. V. 12, 13. '^ 2 Tim. iv. t— 3. 5.
QUEST. LVIII.] CHRISTIAN ECCLESIASTICS. 397
bishops in the church. And this is not done by any force
neither; but 1. By judging what men are fit. 2. By per-
suading the people to consent and receive them, and 3. By
investing them by a delivery of possession by 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 de-
cline 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 conso-
ciated bishops to the particular ones. 4. And unfixed mi-
nisters have done their parts in the places where occasion-
ally they come ; if moreover any general pastors or arch-
bishops are necessary, to rebuke, direct, and persuade the
bishops or their flocks, by messengers, epistles, or in pre-
sence, no doubt but God hath appointed such as the suc-
cessors of the apostles, evangelists, and other general minis-
ters 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 ge-
nerally 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 O 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.
Quest. Lviii. W^iethe?' any part of the proper pastoral 0)r
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 acci-
dental actions as are aforementioned may be done by de-
puties or others (as calling the church together, summoning
offenders, recording actions, &c.).
398 CHRISTIAN DIRECTORY. [PART llf.
2. The proper episcopal or pastoral work or office can-
not 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 sacra-
ment of Christ's body and blood, or may ordain, or excom-
municate (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 de-
voted 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 eucha-
rist, 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 diocese ? And give them the sacraments * per
alios,' &c.?
Answ. Let not the phrase be made the controversy in-
stead of the matter. Those other persons are either minis-
ters of Christ, or laymen. If laymen, their actions are un-
lawful. 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 giv-
ing to all these persons in a thousand parishes the sacra-
ments, &c. were the bishops' or archbishops' work, that is,
which they are obliged to do, then they would sin in not
i
QUEST. LIX.] CHRISTIAN ECCLESIASTICS. 399
doing it. But if they were the governor*s 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 laymen 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 publicity 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 se-
parated, set apart, devoted, or consecrated and appropriated
to this sacred work ; and not to do it occasionally only, or
sometimes, or on the bye; but as their calling and the em-
ployment of their lives.
2. To do it as called and commissioned ministers of
Christ, who have a special nunciative and teaching autho-
400 CHRISTIAN DIRECTORY. [PART III.
rity committed to them ; and therefore are in a special man-
ner 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 per-
mit a layman when there is cause to teach them * pro tem-
pore'). These three are proper to the ministerial and pas-
tor's 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 go-
vernment of the church pastors ; but being members of their
flocks, must do all as under their lawful oversight and gui-
dance ; 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^.
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 know-
ledge do abound.
Quest. Lx. What is the true sense of the distinction of pastoral
power, * inforo 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 im-
mediately : for all the pastoral power is immediately on the
soul, and but secondarily on the body, so far as the per-
suaded soul will move it. Reason and love and the autho-
rity 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.
y Acts XX. 30. Heb. xiii. 7. 17. 24. 1 Tliess. v. 12, 13. 1 Tim. v. 17.
QUEST. LXI.] CHRISTIAN ECCLESIASTICS. 401
2. But the true use of the distinction is only to serve in-
stead of the usual distinction of public and personal obliga-
tion. It is one thing to satisfy a man's private conscience
about his ovv^n personal case or matters ; and another thing
to oblige tlie v^hole 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 res-
toreth him to his visible state of church-communion. The
rest of the members perhaps may justly think this man un-
like to prove a true penitent ; and then ' in foro interiore '
they are not bound to believe him certainly penitent or par-
doned 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 (inter-
nally) 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. hi what sense is it true that some say, that the ma-
gistrate 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 preach-
ing 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 ob^y him ; unless by cords. And the body must
obey the preacher as well as the soul. Murder, drunken-
ness, swearing, lying, and such other external vices, are un-
der the pastor's power to forbid in Christ's name, as well as
the king's.
4. Not as if all the external part« or actions of religion
VOL. v. D D
402 CHRISTIAN DIRECTORY. [PART III.
were exempted from the pastor's power. For preaching,
praying, reading, sacraments, church-assemblies, are exter-
nal 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 ex-
ternal means of execution; though in this respect the dis-
tinction were far more intelligibly expressed by * The go-
vernment by the sword, and by the Sacred Word ^.'
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 extrin-
sic more intelligible. And by internal is meant that power
which intrinsically belongeth to the pastor's office as insti-
tuted 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 exter-
nal 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 circum-
stances whatsoever, which by Christ's institution are not in-
trinsical to the pastorship and church, but extrinsical, do
belong to the power of kings and magistrates.
Quest. Lxii. Is the trial, judgment, or consent of the laity ne-
cessary to the admittance of a member into the universal or
particular church ?
Answ. 1. It is the pastor's office to bear aad exercise
the keys of Christ's church ; therefore by office he is to re-
ceive 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 jud2;e who is to be baptized ; otherwise ministers should
not be rational judges of their own actions, but the ex-
2 As Bishop Bilson of Obedience useth still to distinguish them ; with many
otliers : see B. Carlton of Jurisdiction.
ectitionei'S of othfer men's judgmeilt. It i^ tlibre the
judging \tho is tt) bfe ba{)tized, ^i^hich the tiilnist^Ps Office
fcOfisisteth in, th^n in the bare doing Of the oUtWard act of
baptizing.
3. He that lAust be thfe ordlfiaty judge in church-admis-
sions, is supposed to hare both ability arid leistife to make
him fit ; and authority and otligatioii to do the work.
4. The ordinary body of the laity have riOtie of all these
foiir qualifications, much lesfe all. 1. They are not Ordina-
rily able ; so to examine a inan*s faith and resolutioti with
judgment and skill, as liiay fleither terid to the wrong of
himself nor of the church : for it is great skill tha!t is t(^-
quired thereunto. 2. They have not ordinarily leisure frdtn
their proper callings and labours, to Wait on ^a6h a work as
it must be waited on, especially iri populous placi6S. S,
They are not therefore obliged to do that Which they cannot
he supposed to have ability or leisure for. 4. And where
they have not the othei' threes, they caIn haVe rior authority
to do it.
5. It is therefore as great a crirU^ for the laity to ufeUi*^
the pastor's office in this taattei", ^^ iti pi'eachirig, baptizing,
or other parts of it.
6. And though piride 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 intole-
rable injury to the laity, if any would lay such a burden on
theitt which they cannot bear, arid cbnSequeritly woUldmake
them responsible for the oriiissioris or misdoirig of it, to
Christ their judge.
7. There is not so much as any faif pretenc6' for the laity
having power to judge ^<^ho shall be received into the uni-
t^rsal chufch : fof who Of the faity shbuld have this poWei*?
Not all, nor the major vote of the dhurch : fot Wh6 ef^t
Sought the t6te& of all the Christians iri the \i'orld, before
HebaptiTied aittari? Notf any brie ^iarticulat dhurch or pet-
sons above the rest : f*bi* they haV6 tlo ri^ht to shew fot if,
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 pas-
tor receivcth : because, as is said, it is his office to j^idge
and bear the keys.
404 CHRISTIAN DIRECTORY. [PART III.
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 execut-
ing 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 doubt-
ful cases, to give the people all necessary satisfaction, by
giving them the reasons of his doings, that they may under-
standingly and quietly obey and submit. 2. And in case
the people discern any notable appearance of danger, by in-
troducing 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 igno-
rance, 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 ex-
tremity 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 Cy-
prian declareth it his people's duty to do ; as is aforesaid *.
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 pas-
tor's oflB.ce 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 ^.
a John XX. 21—23. xxi. 15—17. Matt, xxviii. 19, 20. 1 Cor. iv. 1, 2. 1
Tim. V. 17. Heb. xiii. 7. 17. 1 Cor. v. S— 6. 11. 2 Thess. iii. 6. 10. 14. Tit. iii.
10. 2 John. Mark xiii. 9. 23. 33. iv. 24. Matt. vii. 15, 16. irvi. 6. 11, 12.
Mark xii. 38. viii. 15. Phil. ii. 2, 3. Col. ii. 8, 1 P«t. iii. 17. Matt. xxiv. 4.
b 1 Cor. V. 3. 6. 1 1. 2 John. Tit. iii. 10.
quest; lxv.] christian ecclesiastics. 405
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 ortho-
dox and godly, they may seek their remedy as before.
Quest . L X I V . What is the people's remedy in case of the pastor's
mal-administrationi
Answ. This also is here annexed for dispatch, as being
almost sufficiently answered already.
1. 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.
2. The first remedy is to speak submissively to the pas-
tor of his faults, and to say to Archippus, " Take heed to
the ministry which thou hast received *^." 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 **.
3. The next remedy is, to seek redress from those go-
vernors that have power to correct or cast out the intolera-
ble.
4. The last remedy is that of Cyprian, to desert such in-
tolerable pastors.
But in all this, the people must be sure that they pro-
ceed not proudly, ignorantly, erroneously, passionately, fac-
tiously, disorderly or rashly.
Quest. LXV. May one he a pastor or a member of a particular
church who liveth so far from it, as to be incapable of per-
sonal communion with them ?
Answ. The name is taken from the relation ; and the re-
lation is founded in capacity, right, and obligation to actual
communion, duties, and privileges ; 1. He that is so statedly
« Col. iv. 17. •• Acts XT.
406 CIfRIST|iVN DIRECTOUY. [PART III.
distant is incapably statedly pf con^muftipn* ?^q4 therefore
ii;ic^pable qf the relatipn and name.
2. He that is but for a time accidentally so distant, ig
b^t for that time incapable of communion with them : an4
therefore ^-e^ainetli capacity, right, ^nd pl^ligation statedly
for the future, but not for the present exercise. Therefore
he retai^eth the relatiqii and naipe, \n respept to his future
intended exercise ; but not iii so plew^ry a sense, as he that
is capable of present communion.
3. It is not the lengtli or shortness of the time of ab-
sence that wholly cutteth off or continueth the relation and
^ame, but the probability or ipiprob^^bijity of a seasonable
^fJ9^^§J9li. po^' if a man be remove4 but a day, with a pur-
pose to return no more, his relation c^aseth. And if a man
be long purposing and probably Uke to return, and by sick-
n^^s oy otl^erwise be hindeired, it doth not wholly ?ncl h\H
relation.
4. If the delay be so long as eitl^^r jiiaHeth the yet^TO
improbablej, or as necessitateth the church to have another
statedly in the pastor's place, where th^y can have but one,
and so the people, by taking another, cqnsent (though with
grief) to quit their relation £^^d t^itje tq the former, there the
rel^^iqn is at an end.
5. It is a delusory formality of some, that cal^ them-
selves members of ^ separated (oy other) church, frpm which
they most ordinarily ^nd s^tedly live at an utter distamcie,
and yet take themselves to be no members of the churpji
where th^y live, and usually join wi^h : ai?»,d all because they
covenanted with one and not with the other.
Quest. Lxvi. If a man be injuriomly suspended or excomnm-
nicated by the pastor or peo^kf ipjiich iijqy s/i^ll k^ h^V€
remedy ?
Answ. A^ is a^fpr^said in t^^e. ca^.^ of mal-ad]paini«tij^tion ;
1. By admonishing the pastor or tho^e tti^at Wi^P^g him.. 2,
By consulting neighbour pastors, that they may admonish
hi^., ^^, By the help pf rulers, where s,^ph a^re, ^n^ the
9liurch's good forbids it not. 4. In case ojf ^tremity,^ l^y
rem.pving tp a church that will not so injure ypvi,. A^^
what needs there any more save patien(?e ?
QUEST. LXVIII.] CHRISTIAN ECCLESIASTICS. 4t>7
Quest. Lxvii. Doth presence always make us guilty of the er-
rors or faults of the pastor in Godh 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 wil-
ful 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 idola-
try, 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 af-
ter resolution of the just causes of separation must be pe-
rused. 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
incapable of the ends of church-association and communion :
in this and other cases it must be deserted.
408 CHRISTIAN DIRECTORY. [PART III.
2. If we do not perform our own duty to remove unlaw-
ful communions, (whether it be by admonition of the offen-
der 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 scan-
dalous 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 not 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 lavrful ?
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, contro-
verted right, and an unquestioned right ; and so you must
conclude as foUoweth.
(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 ad-
ministered.
(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 pas-
tors 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 na-
tural capacity duly to receive maketh it unlawful to give
them the sacrament, because it is to be given only to. recei-
vers, and receiving is more than eating and drinking; it is
consenting to the covenant, which is the real receiving in a
QUEST. LXIX.] CHRISTIAN ECCLESIASTICS. 409
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 re-
lation, may have such actual natural and moral indisposi-
tions, as may also make them for that time unmeet to re-
ceive. As sickness, infection, a journey, persecution, scat-
tering the church, a prison. And (morally) 1. Want of ne-
cessary 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 scanda-
lous 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 incapable of present
reception, and so are a bar to his plenary right : they h^ve
still right to receive in a due manner : but being yet incapa-
ble 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 justifica-
tion, sanctification, and adoption, and to godly conference,
to exercises of humiliation, &c. who yet for want of present
actual preparation, may be incapable, and so want a plenary
right.
6. The understanding of the double preparation neces-
sary, 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,) be-
fore 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 nie-
cessary to the right doing 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
410 CHRISTIAN DIRECTORY. [PART III.
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 ha-
bits, may need the addition of bringing them into such acts
as are suitable to the work in hand.
Quest. Lxx. Is there atiif such thing in the church, as a rank or
classis, or species of church-members at age, who are not to
he admitted to the Lord's table, but only to hearing the
Word and prayer, between infant members, and adult con-
firmed 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 dan-
gerous 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 pre-
serve 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 or-
der of mere learners and worshippers) than about the matter.
I have occasionally written more of it than 1 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 pre-
paration 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 Chris-
tian 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.
Answ. This case hath no difficulty. 1. A believer as
such, is a member of Christ and the church invisible, but
QUEST. hXX.] CHRISTIAN ECCLESIASTICS. 411
npt of the visible church, till he be an orderly professor of
that belief. And this profession is not left to every man's
>vill how it shall be made, but Chrift 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
WQt naan 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 in-
itially 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 ecclesise,' 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 Chris-
tianity. 1. Because they are their own, (and as it were
parts of themselves) therefore believers have power and ob-
ligation 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) de-
dicated to God in his own dedication or covenant, as soon
fk.^ his child hath a being. 3. Being thus virtually and im-
plicitly first dedicated, he is after actually and regularly de-
dicated 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.
Ql^t. * But the seed of believers as such are in the co-
venant ; and therefore church-memberg.*
Ahsvk The word * Covenant' here is ambiguous : either
412 CHRISTIAN DIRECTORY. [PART III.
it signifieth God's law of grace, or prescribed terms for sal-
vation, 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 par-
ties covenant. In the former sense, the covenant only offer-
eth church-membership, but maketh no man a church-mem-
ber, 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 bap-
tism : 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 sacra-
ment, 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 deter-
mined by duration, but by the insufficiency of reason.
QUEST. LXX.] CHRISTIAN ECCI.ESIASTICS. 413
through immaturity of age, (or continuing idiots) to choose
for one's self.
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 seal-
eth ; yet are there some further truths therein expressed,
and some more particular exercises of faith in Christ's sa-
crifice, and coming, &c. ; and of hope, and love, and grati-
tude, &c. requisite. Therefore the same qualifications which
will serve for baptism, justification, and adoption, and sal-
vation, are not enough for the right use of church- commu-
nion 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 be-
tween 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 con-
cur with the Lord's supper.
9. Whether you will call men in this state, church-mem-
bers of a middle rank and order, between the baptized, and
the communicants, is but a * lis de nomine,* a verbal contro-
versy. 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 sal-
vation, 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.
1 1. There is no necessity, but upon such unfitness, (hat
414 CHRISTIAN DIRECTORY. [PART IH.
there should be one day's time between baptism and the sa-
crament of the Lord's supper : nor is it desirable ; for if the
baptized understand those mysteries the first daly 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 dri-
ven 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, aad suspending their possession of those sacred pri-
vileges, these are to be reckoned in another rank, even
among those whose title to church-membership itself be-
come th controverted, and must undergo a trial in the
church.
And this much I think may serve to resolve this consid-
erable question^
Quest. Lxxi. Whether a form of prayer be lawful*
Answ. I have said so much of this and some followihg
questions in many books already, that to avoid repetition^ I
shall say very little here.
The question must be out of question with all Chris-
tians :
1 . Because the Scripture itself hath many forms of pray-
er ; which therefore cannot be unlawful.
Obj. * They were lawful then, but not now.'
Answ. He that saith so, must prove where God hath
since forbidden them. Which can never be.
Obj, * They may lawfully be read in Scripture for in-
struction, but not used as prayers.'
Answ. They were used as prayers then, arid ate never
QUEST. L.XXI1.] CHRISTIAN ECCLESIASTICS. 415
since forbidden : yea, John and Christ did teach their dis-
ciples 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 contra-
dict 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*
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 play-
ers.'
Answ. They were prayers, though more. They are cal-
led prayers, and for th« matter many of them were no more
than prayers, but only for the measures of words : nor was
their singing like ours now, but more like 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 law-
ful ; which is not to be gainsayed without proof.
^ God gave tonus of preaching tu Mosc» aiid the prophets : see a large form of
prayer for all the people, Deut. xxvi. 13 — 15. And so elsewhere there are many.
416 CHRISTIAN DIRECTORY. [PART III.
Quest. Lxxiii. Are public forms of man^s devising or compo-
sing lawful?
Answ. Yes: 1. The ministers afore-mentioned through-
out 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 premedita-
ted form. 3. And when Scripture so vehemently com-
mandeth us to search, meditate, study the Scriptures, and
take heed to ourselves and unto doctrine, &c. What a per-
son is that who will condemn prayer or preaching, only be-
cause 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 em-
bassage, 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, for-
bidden 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 pre-
scribed forms. 2. Forms are no more images than extem-
porate words are, as they signify our minds. Are all the
catechisms, printed and written sermons and prayers, im-
ages or idols ? All forms that parents teach their children ?
O charge not such untruths on God ; and invent not false-
hoods of his Word, while you cry down man's inventions.
Quest. Lxxiv. Is it lawful to impose forms on the congrega-
tion or the people in public ivorship 1
Yes, and more than lawful : it is the pastor's duty so to
do. For whether he forethink what to pray or not, his pray-
er 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
QUEJ^T. LXXV.] CHRISTIAN ECCLESIASTICS. 417
say Amen. So that every minister by office is daily to im-
pose 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 hy man, and
imposed not only on the people, but on the pastors of the
churches ?
Answ. The question concemeth 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 mas-
ter 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 volun-
tarily obey and strengthen any unlawful, usurping pastors
or powers that impose it without authority, and so encou-
rage 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 min-
ister 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
VOL. v. E E
418 CHRISTIAN DIRECTORY. [PART III.
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
hindrance 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 impQsition 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 acci-
dents must prevail. (8.) And if a man's own judgment and
conscience cannot be satisfied, to do God's work comforta-
bly and quietly any other way, it may go far in the determi-
nation. 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, tltat he may not offi-
ciate without them, nor make use of other men^s gifts instead
of them ?
Answ. 1. The office of the ministry is an obligation aa^
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 ser-
vice must be done in the best manner we can. But many
QUEST. LXXVI.] CHRISTIAN ECCLESIASTICS. 419
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 mat-
ter ; 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 Scrip-
ture 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 put-
ting 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 some-
times 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 uiung of
the matter. A method of divinity, a method of preaching.
420 CHRISTIAN DIRECTORY. [PAHT III;
and a method of praying may be taught a presicher 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 ordina-
rily 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 pray-
er, 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, confes-
sions 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
ttUEST. LXXVI.] CHRISTIAN ECCLESIASTICS. 421
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 ?
Arisw. 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 ser-
mon 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 Tcited 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 be-
ing usually present at their assemblies, and so joining with
422 CHRISTIAN DIRECTORY. [PART III.
them in their worship, would be such an appearance of his
approbation, as would make it needful to express his disal-
lowance of it, if indeed he thought it sinful. So that who-
ever 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 judg-
ment of such indifferent, things, if he know what modera-
tion 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 ; there-
fore to pray without a set form of words may be lawful.
3. The consent of the universal church, and the expe-
rience of godly men, are arguments so strong, as are not to
be made light of.
4. To which Scripture instances may be added.
Quest. L X X V 1 1 1 . Whether are set forms of words, or free pray-
ing without them the better way ? And what are the com-
modities and incommodities of each way 1
Answ. I will first answer the latter question, because
the former dependeth on it.
I. The commodities of a set form of words, and the dis-
commodities 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 in-
fection, offence, and guilt.
QUEST. LXXVIir.] CHRISTIAN ECCLESIASTICS. 423
2. When ministers are so weak as to dishonour God's
worship by their unapt, and slovenly and unsound expres-
sions, 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 in-
terests, 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 most exact
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 drily, 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 ad-
vantage, 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 prayers 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
424 CHRISTIAN DIRECTORY. [PART III.
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.
II. The commodities of free extemporate prayers, and
the discommodity of prescribed or set forms are these
foUowino'.
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 hindrance 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, di-
ligent ministry, religion usually hath flourished ; and
wherever there hath been an ignorant, vicious, cold, idle,
negligent and reproached ministry, religion usually hath
QUEST. LXXVIII.] CHRISTIAN ECCLESIASTICS. 425
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 Moscovy. 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 fur-
ther 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 minis-
ters 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 un-
derstanding 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 fall-
ing will make him fall); but he that may express the just
desires of his soul in what words occur that are apt and de-
cent, 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 free-
dom, 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 1 must not vary. And so the necessity of a
book coming in, doth bring down the reputation of the mi-
nister's abilities, in the people's eyes.
11. But the grand inoommodity, 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 hypo-
426 CHRISTIAN DIRECTORY. [PART III.
crisy, 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 remisness : 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 mi-
nister 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 affec-
tions lie down, because no man taketh account of these ; but
in extemporate diversified prayer, a man cannot do it with-
out an excitation of his understanding to think (to the ut-
most) what to say ; and an excitation of his affections, to
speak with life, or else the hearers will perceive his cold-
ness. And though all this may be counterfeit and hypocri-
tically affected, yet it is a great help to seriousness and sin-
cerity 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 speakers 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 man-
kind, and a disease which is your own, and which God al-
loweth us all lawful means to cure, and to correct the un-
happy 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
QUEST. LXXVIII.] CHRISTIAN ECCLESIASTICS. 427
which they may vent their envy against them that are more
able and holy than themselves.
III. Having now truly shewed you the commodities and
incommodities of both the ways, for the other question,
* Which of them is the best V I must give you but some
rules to answer it yourselves.
1. That is best which hath most and greatest commodi-
ties, 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 tne 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 dead-
ness, 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, Hilder-
sham, Greenham, Perkins, Bain, Amesius, &c. and I less
fear erring in all this company, than with those on either of
the extremes '.
' I have a manuscript of Mr. Cartwright's io which, having fully proved the
428 CHRISTIAN DIRECTORY. [PART III.
Quest. Lxxix. Is it lawful to forbear the preaching of some
truths, upon manh prohibition, that I may have liberty to
preach the rest ; yea, and to promise beforehand to forbear
them ? Or to do it for the churcJis peace ?
Answ. L Some truths are of so great moment and ne-
cessity, 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 he-
resy w^hen it is at the very height, or the church in greatest
danger of it; or concerning some duty virhich God then
specially calleth men to perform, fas 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 per-
formed upon lawful terms.
3. But some truths are controverted among good men ;
and some are of a lower nature and usefulness : and con-
cerning 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.
falsehood of Sutliff's suspicion that he was acquainted with Racket's project, he an-
swereth liis charge, as if he were against forms of prayer, that all the years that he
lived at Middleburg and Antwerp he constantly used tlie same form before sermon,
and mostly after sermon, and also did lead prayers in the church ; and that since he
seldom concluded but with the Lord's prayer.
QUEST. LXXX.j CHRISTIAN ECCLESIASTICS. 429
Preaching is made for man, and not man for preaching. But
the church's edification requireth you rather to preach the
Gospel, than that opiiiion 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 for-
bear to preach 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 preach-
ing, that is their fault ; but if I voluntarily forbear any duty,
it is my own fault/
Aiisw. 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 pray-
ing 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 their's excuseth not
your's.
Quest. Lxxx. May or must a minister silenced, or forbid to
preach the Gospel, go on still to preach it, against the law ?
Ansv). Distinguish between, 1. Just silencing, and un-
just. 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 no-
thing when they do it. 2. Those that are heretics and sub-
vert 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 super-
numeraries ; 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 un-
430 CHRISTIAN DIRECTORY. [PART III.
godly, 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 minister^
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.
G. Men are not made ministers of Christ only * pro tem-
pore ' 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 ordina-
tion 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 more nearly 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 conse-
crated houses, lands, or things. And therefore no minister
may sacrilegiously alienate himself from God and his un-
dertaken office and work.
8. We must do any lawful thing to procure the magis-
trate'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, " 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 gene-
rally preach against the magistrate's will, throughout the
QUEST. LXXX.] CHRISTIAN ECCLESIASTICS. 431
Roman empire and the world. 4. The orthodox bishops
commonly took themselves bound to preach when Arian or
other heretical emperors forbad them. A moral duty of
stated necessity to the church and men's salvation is not
subjected to the will of men for order sake : for order is for
the thing ordered and for the end. Magistrates cannot dis-
pense with us for not loving our neighbours, or not shewing
mercy to the poor, or saving the lives of the needy in famine
or distress. Else they that at last shall hear, " I was hun-
gry 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 sermonc, 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 ne-
cessary 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 suspence of our duty : or when the mul-
titude 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, ** Ne-
cessity is laid upon me, and woe be to me if I preach not
the Gospels"
» Malt. xxTiii. 20. Rom. x. 14. 1 Cor. ix. 16. Acts v. 4«. x. 4*. « Tiro,
iv. 1, 2. Acts via. 4. 12. xv. 35.
432 CHRISTIAN MRECTORY. [PART III.
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, dis-
countenanced state, they must study to do it with such pru-
dence, caution, peaceabkness, and obedience in all the law-
ful circumstantials, as may tend to maintain peace and the
honour of magistracy, and to avoid temptations to sedition,
and .unruly passions.
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, chil-
dren and wives be so hardly restrained, that they cannot
meet at any other time. It is lawful in such cases, because
positives give way tg moral or natural duties, ' cseteris pa-
ribus,' and lesser duties unto greater: the sabbath is made
for man, and not man for the sabbath.
Quest. Lxxxii. How should the Lord's day he spent in the
main ?
Q. LXXXm.] CHRISTIAN ECCLESIASTICS. 433
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 redemp-
tion, especially for the resurrection of our Lord ^,
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 commu-
nion 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 king-
dom which cannot be moved," yet must our " acceptable
service of God be with reverence and godly fear, because
our God is a consuming fire '." 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 ne-
ver 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.
Quest. Lxxxiii. Mai/ the people bear a vocal part in worship,
or do any more than my. Amen?
»> Psal. xcii. 1—5. cxvui. 1—3. 15. 19. «3, 24. 27—39. Acts xx. 7. 9. Rev.
L 10. Acts xxiv. 14. 25, 26, &c. Psal. xvi. 7—10. I Cor. xvi. 1, 2.
» Psal. H. 9— 11 . Heb. xii. 28, 29.
VOL. v. F F
434 CHRISTIAN DIRECTORY. [PART III.
Answ, Yes*" : 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 more like
our saying, than to our tunes, as most judge. 4. The pri-
mitive 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 gra-
ces in his servants. 6. It was the decay of zeal in the peo-
ple 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 usur-
pation 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 as-
sembly 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
^ 1 Cor. xiv. Psal. cl. Ixxxi. 2, 3. xcviii. 5. xciv. 1—3. &c. cv. 2. 7. &c.
cxlv. throughout. CoK iii. 16.
Q. LXXXIII.] CHRISTIAN ECCLESIASTICS. 435
for an extraordinary p£\;ig 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 hypo-
crisy and dead formality, and turned into a mockery, or an af-
fected, 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 prophe-
sy 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 obe-
dience, 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 so 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 ap-
probation, even of the words when the speaker's 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 :
1 have not transgressed thy commandments, neither have
436 CHRISTIAN DIRECTORY. [PART III.
I forgotten them. I have not eaten thereof in my mourn-
ing, neither have I taken away ought thereof for any un-
clean 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 swa-
rest unto our fathers, a land that floweth with milk and ho-
ney." 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, 8cc. 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. Ixvii. 3. 5. " Let all the peo-
ple 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.
Q. LXXXIII.] CHRISTIAN ECCLESIASTICS. 437
But it would be tedious to recite all the repeated sen-
tences in the psalms, which are commonly supposed to be
the responses of the people, 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 redeem-
ed 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 stiled 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 shew
forth the praises, ' rag dperdg', 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 '. 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 des-
' Numb. i. 54. iii. la 38. Exod. xx. Heb. iv.l6, 17. Eph. ii. 18. Heb.
xiL 18. 21—23.
438 CHRISTIAN DIRECTORY. [PART III.
cribed 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
standby to be the hearers of others, it would be done more
orderly and spiritually as well as singing is.
Quest. Lxxxiv. Is it not a sin for our clerks to make them-
selves the mouth of the people, who are no ordained ministers
of Christ?
Amw. 1. In those places where ordained deacons do it,
this objection hath no place. 2. The clerks are not appoint-
ed 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 congrega-
tion 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 pre-
tend that the clerk doth usurp the ministry, because he ceas-
eth 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 sing-
ing 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™. 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 Je-»
» Matt. vi. 18.
Q. LXXXVI.] CHRISTIAN ECCLESIASTICS. 439
sus, and Mary so oft together as maketh it seem a ludicrous
canting.
But, 1. It is lawful to speak the same words from ful-
ness 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 de-
cency ; 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 ".
Quest. LXXXVI. Is it lawful to bow at the name of Jesus 1
Answ. The question either respecteth the person of Je-
sus, 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 bow-
ing, 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 ojF Jesus, any
more than at the name of God, Jehovah, Christ, &c., for
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 com-
manded and peremptorily urged to bow at the name of
Jesus, and where my not doing it would be divisive, scan-
dalous 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 con-
sequents of seeming to distinguish or prefer that name alone
before all the rest^.
" Psal. cxxxvi. cvii. 8* IS. SI. &c.
Mic. tI 6. Jer. xxiii. 27. Isa. lii. 5,6. xxix. <24. xlii. 8, 9. Psak ii.
440 CHRISTIAN DIRECTORY. [PART HI.
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 rubers 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 signi-
fied 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. LXXXVII I. Is it lawful to kneel when the Decalogue is
read ?
Answ, 1. If I lived in a church that mistook the com-
mandments 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 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 chap-
ter 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 ofiensive, 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 be-
cause I could and would by other means remove that per-
son'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 peo-
ple the contrary. (4.) And in catechizing it is his appoint-
10,11. Phil. ii. 2. 9— 12. Psal. xxxiv. 3 .Ixvi. 2. Ixviii. 4.1xxii. 19. kxvi. l.
2. xcvi. 2. c. 4. cxi. 9. cxlviii. 13. cxlix. 3. Isa. ix. 6, 7. xii. 4. Psal*
CXXXviU. 2, ^ Rev. xv 4. l Chroii. xxix. 20. 2 Chroii. xxix. 30.
Q. LXXXIX.] CHRISTIAN ECCLESIASTICS. 441
ed 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 Jittest in all the public
worship ? •
Answ. 1. The customs of several countries, putting se-
veral 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 kneel-
ing; but not to eat or drink it kneeling when they have re-
ceived it. The ancient churches took it for an universal
custom, established by many general councils, (and contin-
ued 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^).
5. And because there is so great a difference between
the auditors in most assemblies, some being weak and not
9 1 ChroD. xrii. 16. i Sam. Tii. 18*
442 CHRISTIAN DIRECTORY. [PART III.
able to stand long, &c., therefore it is utterly unmeet to
be too rigorous in urging an uniformity of gesture, or for
any to be too censorious of other men for a gesture.
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.
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 mis-guidance and mal-administra-
tion, 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 cause-
less quarrel, 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 encou-
raged in the like by their example ; and their own experi-
ence 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, or-
der, 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 un-
justly excommunicated?
Answ. 1. Either the pastor or the people are in the error.
QUEST. XCII.] CHRISTIAN ECCLESIASTICS. 443
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 per-
son 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 peo-
ple will dissent, in some small dispensible cases he may for-
bear 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 ex-
communicated ?
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 incapable 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 com-*
444 CHRISTIAN DIRECTORY. [PART III.
munion and to be owned as a church of Christ ; and there-
fore charge their flocks not to own them, nor to have occa-
sional 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 autho-
rity over any neighbour church, to judge them and excom-
municate them, where he hath neither call nor full proof, as
not having had opportunity to admonish them all, and try
their repentance 'i. 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 lawful-
ly excommunicate the major part of his church, by charg-
ing the minor part to avoid them, as he may do the minor
part; except that accidentally the inconveniences of a divi-
sion 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.
Quest, xciii. What if a church have two pastors, and one ex-
communicate 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 judg-
ments, and forbear obeying either of them formally till they
agree.
Quest, xciv. For what sins may a man he denied communion,
or excommunicated? Whether for impenitence in every
little sin ; or for great sin without impenitence ?
q 2 John X. U. 3 John ix. 10. Rev. ii. 5. 16. iii. 3. 6.15.
QUEST. XCIV.] CHRISTIAN ECCLESIASTICS. 445
Answ, 1. I have shewed before that there is a suspension
which is but a forbearance of giving a man the sacrament,
v^hich 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 con-
sisteth of such, or that it maketh very light of sin. There-
fore 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^ Because he is first to be admonished to repent*.
And repentance is the Gospel condition of pardon to be-
lievers.
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 sins. 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 '. 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 con-
cur, 1. A heinousness in the sin. 2. Impenitence after due
admonition and patience.
' Luke xiii.3. 5. Acts ii. 37—39, &c. • Matt, xviii. 15, 16. Tit. iii. 10.
» Gal. ▼!. 1—4. James iii. 1— S.
446 CHRISTIAN DIRECTORY. [PART III.
Quest, xcv. Must the pastors examine the people before the
sacrament ?
Ansiv. 1. Regularly they should have sufficient notice
after they come to age that they own their baptismal cove-
nant, and that they have that due understanding of the sa-
crament and the sacramental work, and such a Christian
profession as is necessary to a due participation.
2. But this is most fitly 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 bene-
fit) ; 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 convert-
ing ordinance ?
Ansiv. You must distinguish, 1. Between the conver-
sion of infidels without the church, and of hypocrites with-
in it ; 2. Between the primary and the secondary intention
of the institutor. 3. Between the primary duty of the re-
ceiver, 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 pro-
fess 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 de-
mand or receive it to his conversion.
4. God commandeth the pastors of the church, to deli-
ver it to hypocrites, (who at the heart are infidels, or impe-
nitent and ungodly) if they profess faith and repentance, and
desire or require it".
5. There is much in the nature of the sacrament, which
tendeth to the conversion of an hypocrite.
6. And God often blesseth it to the conversion of hypo-
u 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. XCVIl.] CHRISTIAN ECCLESIASTICS. 447
crites ; so that it may thence be said to be his secondary in-
tention.
7. But yet he that knoweth himself to be a mere hypo-
crite, 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 sacra-
ment, and there receive a sealed pardon.
Quest, xcvii. Must no man come to the sacrament, that is
uncertain or doubtful of the sincerity of his faith and re-
pentance ?
Ani,w, 1. He that is sure of his unsoundness and hypo-
crisy should not come ''.
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 more fully 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 ray heart I do ;' is not to be hin-
dered 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 err^th about the nature of true faith and
" 1 Cor. xi. 28, 89. 31.
448 CHRISTIAN DIRECTORY. [PART III.
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 ^. He that is an 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 com-
municate ; and man's neglect of one duty will not make
God change his laws, which still bind them to all this at
once.
Quest. xcviiT. 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, and for his service ; and this oblation is Christianity
itself ^
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^.
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 ^.
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 shewed their love and communion, and
feasted in common to that end. There are two several sorts
y 2 Cor. xiii. 5, 6. ' R«m« *»• 1- 1 Pet. ii. 5. 9.
a 1 Cor. xvi. 1, 2. '' Matt. x. xxv. 40, &c.
QUEST. XCIX.] CHRISTIAN ECCLESIASTICS. 449
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 bene-
volence ; that hypocrites may not pretend that they are cha-
ritable in secret, but the church may have due notice of it,
and the pastors be duly entrusted with it *=.
Quest. XCIX. How many sacraments are there appointed by
Christ ?
Answ. The word ' Sacrament * hath so many significa-
tions, that it is not fit for the question till it be explained **.
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, signi-
fying 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." sheweth, the soldier
sware fidelity and obedience to Caesar, renouncing father,
mother, &c. for his service, and swearing to prefer it and
his 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 are best lay it by,
and use such terms whose sense they can agree on.
<= 1 Cor. xvi. 1,2.
•' Of which 9«e Martinius folly in " Onom. de Sacram." Bellannin himself
reckoneth fire.
VOL. v. GO
^50 CHRISTIAN DIRECTORY. [PART III.
3. The name * Sacrament ' is either taken from the
covenant sworn to, or from the sign or ceremony of con-
sent, by which we oblige ourselves, or from both together.
4. The covenant of Christianity is different from a par-
ticular covenant of some office ; and accordingly the sacra-
ment is to be distinguished.
5. As civil, economical, and ecclesiastical offices are dis-
tinct, 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 'se-
cundum quid,' from the nobler part only, that is, the cove-
nant, (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 confirma-
tion, exercise, and progress.
3. As the word 'Sacrament' is taken less properly, de-
fectively, '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 in-
fant-membership unto that of the adult, when we solemnly
own our baptismal covenant, which Calvin and many Pro-
testants (and the English rubric) call confirmation. 2. The
solemn owning the Christian faith and covenant, in our con-
stant 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 hu-
miliation, 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 ab-
QUEST. XCIX.] CHRISTIAN ECCLESIASTICS. 46\
solution. 5. When a man is going out of the world, and re-
commending his soul to God by Christ ; all these are so-
lemn 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, stand-
ing 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 * Sa-
crament,' because it is the solemnizing of a mutual covenant
between God and man, for our dedication to his special ser^
vice, and his reception of us and blessing on us, though im-
position of hands be not so solemn a ceremony by mere in-
stitution, as baptism and the Lord's supper. But then it
must be noted, that this is not * Sacramentum Christianita-
tis,* a sacrament of the Christian covenant ; but * Sacramen-
tum ordinis vel officii particularis ;' a sacrament of orders,
or a particular office ; but yet of Divine institution.
5. The solemn celebration of marriage, is an economical
sacrament ; that is, a solemn obligation of man and womaa
by vow to one another, and of both to God in that relation,
which may be arbitrarily expressed by lawful signs or ce-
remonies.
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 en-
trance on his office, when it is done so solemnly by an
obliging vow or covenant.
8. Confirmation in Ae 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 neithor a Christian sacrament, nor a war-
rantable 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 sacra-
ment, than the inauguration of a king is ; which is approved
452 CHRISTIAN DIRECTORY. [PART III.
by God as well as marriage, and signifieth also an honour-
able collation of power from the universal king.
11. Their sacrament of penance is no otherwise a sacra-
ment than many other forementioned renewings of our co-
venant are.
12. Therefore the Papists* seven sacraments, or sep-
tenary distribution, is confused, partly redundant, partly de-
fective, and unworthy to be made a part of their faith or re-
ligion, or the matter of their peevish and ignorant contend-
ings. And they that peremptorily say, without distinguish-
ing, that there are but two sacraments in all, do but harden
them by the unwarrantable narrowing of the word.
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 de-
jection, despondency, sorrow, or despair.
3. Not so as may be an outward appearance of such in-
ordinate 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 me-
rited 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 expres-
sions is profitable to ourselves.
2. And also so far as is needful to the profiting of others,
by shewing them the evil of sin, and drawing them to re-
pentance ^.
3. And so far as is necessary to the satisfying of the
church of the truth of our repentance, in order to our abso-
lution and communion.
« Isa. Iviii. 3. 5—8, &c Matt. ix. 13. xii. 7. 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. Xiuke ii. 37. Matt. iv. 2. 2 Sam. xii. 22. Luke xviii. 12. 2 Cor.
vii. 9—1 1 . 1 Cor. ix. 27. Col.i. 5, 6. Rom. xiii. 13, 14.
QUEST. C.J CHKISTIAN ECCLESIASTICS. 453
4. Especially so far as is necessary to subdue our flesh-
ly 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 w^orld, 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 hu-
miliation ; 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 from 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 affiict 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 ^
On which accounts of sober self-revenge we may cherish
such degrees of godly sorrow, fasting, coarse cloathing (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, ex-
ceeded other men in their austerities, and self-afflictings, we
cannot condemn them of superstition, unless we more par-
ticularly knew more cause for it. But Popishly to think
that self-afflicting without respect to such causes or ne-
cessities is a meritorious perfection, fit for others, is super-
stition indeed. 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 dan-
gerous.
f Psal. Ixix. 10. Lev. xvi. 29. 31. xxiii. «T. 32. Num. xxix. 7. xxx. IS,
Ezra ▼Hi. 21.
454 CHRISTIAN DIRECTORY. [PART 111.
Quest. CI. Is it lawful to observe stated times of fasting im-
posed by others, without extraordinary occasions ? And
particularly Lent ?
Answ. Remember that I here meddle not with the ques-
tion, how far it is 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 ex-
traordinary cases of defection, sin, or judgments s. 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 neigh-
bour churches, so that they will take all those for schisma-
tics that differ from them in such indifferent things. But
as to the using of such fasts (omitting the imposing) I say,
1. 1. That so great and extraordinary a duty as holy
festing, mu6t not be turned into a mere formality or ce-
remony **,
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 day of 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 sacri-
fice, nor ever maketh self-destruction our duty, tto 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 pre-
lates have more power than ever God doth use himself.
t 2 Chron. xx. 3 Ezra viii. 21. Jonah iii. 5. Zech. viii. 19. Joel ii, 15«
Read Dallaeus's "Treatise de Jejuniis."
•* Isa. Iviii. 3. 5 — 8.
i
i
QUEST. CI.] CHRISTIAN ECCLESIASTICS. 456
3. Such an anniversary fast as is meet for the remem-
brance 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 un-
lawful to be done because it is commanded ; seeing obedi-
ence to superiors is our duty and not our sin, unless in sin-
ful things.
4. Whether it be lawful or meet to commemorate
Christ's sufferings by anniversary fasts, is next to be con-
sidered.
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. Be-
tween true fasting, and change of diet. 4. Between the
imitation of Christ's forty day's fasting, and the mere com-
memoration 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 day's fasting is
not to be attempted or pretended to ; because his miracu-
lous works were not done for our imitation. And it is pre-
sumption 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 hy-
pocritical and ridiculous ; most poor labourers, and tempe-
rate 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 dis-
pute is it to hear, e. g. a Calvin that never eateth but one
small meal a day for many years, to plead against the keep-
ing of the Popish fasts, and their clergy call him voracious.
456 CHRISTIAN DIRECTORY. [PART III.
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 Dallseus
'ubi supra' at large).
5. None can question the lawfulness of an 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 mor-
tification, in due time.
7. If authority shall appoint such a mortifying, abste-
mious 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'ls
forty day's 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 ex-
ceptions.
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 neces-.
sity, as aforesaid.
Of pilgrimages, saints, relics and shrines, temples, of
QUEST. CII.] CHRISTIAN ECCLESIASTICS. 457
their miracles, of praying to angels, to saints, for the dead,
of purgatory, of the pope's pardons, indulgences, dispensa-
tions ; 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.
Quest. CII. May we continue in a church, where some one ordi-
nance 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 bet-
ter ; 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 more full, explicit, and exact exercise of
discipline, it is very desirable for the wellbeing of the
churches ; but it is but a stronger fence or hedge, and pre-
servative of sacred order ; and both the being of a church,
and the profitable use of holy assemblies, may subsist with-
out it ; as in Helvetia and other countries it is found,
I conclude then, \ . That he that * consideratis conside-
randis' 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 re-
move, without a greater hurt, than the good, either to the
458 CHRISTIAN DIRECTORY. [PART III.
church or country, or to his family, his neighbours, or him-
self.
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 \
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 or-
dinances, that men's souls may much more flourish and
prosper under the former than the latter.
7. If forbearing and wanting some ordinances for a
time, be but in order to a probable procurement of them, we
may the better forbear ''.
8. The time is not to be judged of only by length, but
by the probability of success. For sometimes God's provi-
dence, 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.
Quest, cm. Must the pastors remove from one church to
(inothet 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. 1. 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 attrac-
* Acts xxviii. ult. xi. 26. xx. 7. 20, &c. 1 Cor. xiv. Acts ii. 42. 1 Tim.
iv. 13, 14. 2 Tim. iv. i, 2. 2 Tim. iii. 16. Heb. x. 25, 26. Col. iv. 16. Acts
xiif. 27. XV. ^1. I Thess. v. 27. 1 Cor. v. 34, &c.
^ Matt. xxvi. 31. Acts viti. 1.
QUKST. CIII.] CHRISTIAN ECCLESIASTICS. 45P
tite love of the people (who are the ohief 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 divi-
sion 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 supposition of cross
inclinations or interests ; when as nature supposeth either a
concord of inclination and interest, or else the ruin, sick-
ness and death of the person : and the cure must be by re-
conciling 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 be-
have 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 dis-
oblige 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 ^
2. But in judging of what is best fo* 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 thosef
near me, and to the time and ages to come, as well ae to th€
present, and not go upon mistaken suppositions of tho
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.
3r I would obey the magistrate formally for consciencol
sake in all things which belong to his office ; and particu-
larly 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
» Eph. iv. 12. 14. 2 Cor. x. 8. xiii. 10. Roiu. xiv. 19. xv. «. I Cor.]^.
is, xiv. 5. 12. 26. 2 Cor. xii. 19.
4Q0 CHRISTIAN DIRECTORY. [PART III.
conduct of bishops, or pastors, or the concord of consociate
churches, I would ' formaliter' follow them. And in parti-
cular, if they satisfy me that the removal of me is an appa-
rent injury to the church, (as in the Arian's times when the
emperors removed the orthodox from all the great churches
to put in the Arians) I would not obedientially and volun-
tarily remove.
5. If magistrates and bishops should concur in com-
manding my remove in a case notoriously injurious and per-
nicious 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 1 would prefer both the command of the magis-
trate, 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.
Quest. CIV. Is a pastor obliged to his flock for life? Or is it
lawful so to oblige himself? And may he remove without
QUEST. CIV.] CHRISTIAN ECCLESIASTICS. 461
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 whi-
ther he please; and though now he speak not by superna-
tural 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 hindrance 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 be-
cause God forbids it, or because his own contract with them
hath obliged him against it. But 1. God nowhere forbids
462 CHRISTIAN DIRECTORY. [PART III.
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 he the true pas-
tors of a particular church against each other's title, through
differences between the magistrates, the ordainers and the
Jiocks, what should the people do, and whom should they ad"
here 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 an 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 uni-
ted, 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 suiFer 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 de-
triment or ruin, in the reception of your pastors.
6. Do not easily forsake him that hath been justly re-
ceived by the church, and hath possession, that is, till ne-
cessity 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
QUEST, evil.] CHRISTIAN ECCLESIASTICS. 463
the personal reformation of every member : 2. By doctrinal
direction : and, 3. By public, forcible execution, and con-
straint of others.
3. Every member, whether magistrates, pastors or peo-
ple 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 "".
3. The king and magistrates under him, only, must re-
form 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.
Quest, c V 11 . Who is to call synods ? pinnces, pastors, or people ?
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
for the church's good.
2. The pastors and people may not call them, nor meet
" 1 C*>r. xi. «8. J9. 31. S3, 34. 1 Cor. t. 11. Don. ili. 6. 1 Cor. v. 3—5.
1 Pet. V. «, 3. Luke xiii. «4— «7.
464 CHRISTIAN DIRECTORY. [PART III.
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, mes-
sengers 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 as-
semblies 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 pasto-
ral 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
QUEST. CIX.] CHRISTIAN ECCLESIASTICS. 465
magistrate forbid them, (of which next,) so must extraordi-
nary ones, when extraordinary causes make it a duty.
5. When the magistrate forcibly hindereth them, natu-
ral impossibility resolveth the question about our duty.
Quest. CIX. May we omit church-assemblies on the hordes day,
if the magistrate forbid them ?
Answ. 1. It is one thing to forbid them for a time, upon
some special cause, (as infection by pestilence, fire, war, 8cc.)
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 com-
mon 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. Be-
cause one Lord's day or assembly is not to be preferred be-
fore many, which by the omission of that one are like to be
obtained.
(2.) If princes profanely forbid holy assemblies and pub-
lic 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.
VOL. v. H H
"^06 CHRISTIAN DIRECTORY. [PART III.
Quest, ex. 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?
Answ. We must distinguish between such a determina-
tion of circumstances, modes, or accidents, as plainly des-
troy the worship or the end, and such as do not. For in-
stance, 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, &e. 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 de-
termine the circumstance of place. But he so doth it, as
tends to destroy or frustrate the work which God command-
eth 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 hun-
dred 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 un-
der 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 Jerusa-
lem 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.
QUEST. CXI.] CHRISTIAN ECCLESIASTICS. 467
2. I need not stand on the application. In the latter
case we owe formal obedience. In the former we must suf-
fer, 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 crea-
ture, and to all nations, and all the world," and that " would
liave all men to be saved and to come to the knowledge of
the truth "," 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.
Quest. CXI. Must subjects or servants forbear weekli/ lectures,
reading, or such helps, above the Lor(^s day^s worship, if
princes or masters do command it ?
A?isw, 1. There is great difference between a mere sub-
ject, or person governed, and a servant, slave, or child.
2. There is great difference between such as are hinder-
ed by just cause and real necessities, and such as are hin-
dered only through profane malignity.
(1.) Poor people have not so much leisure from their call-
ings, as the rich : and so providing for their families may,
at that time, by necessity become the greater and the pre-
sent duty.
(2.) So it may 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 hia
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 an-
other, it for tliat time near the condition of a slave : but he
» Matt. X. 13. Mark vi. 15. MaU. xxviU. 19. 1 Tim li. 4. *Z'V\n\. «5. 26.
iv. 1—3.
468 CHRISTIAN DIRECTORY. [PART III-
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 the 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 al-«
loweth 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 sal-
vation 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, &o. : because God hath commanded these when we
can perform them*
Quest, ex II. Whether religious v)orship may be given to a crea-
ture? and what 'i
Answ. While the terms of the question remain ambi-
guous, it is incapable of an answer.
1. By worship is meant either * cultus in genere,' any
honour expressed to another ; or some special acts of ho-
nour. We must understand the question in the first gene-
ral 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 reli-
gion ; that is, of our obedience to God : or else by religious is
meant divine or that which is properly due to God. The ques-
tion must be taken in the first general sense ; or else it is no
QIJEST. CXII.] CHRISTIAN E(X'LESIASTICS. 469
question, but tidiculous, (to ask whether we may give God's
proper worship to a creature).
And so I answer, 1. By way of distinction. 2, Of so-
lution.
(1.) We must distinguish between the honour of wor-
shipping 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 esti-
mation of it according to the degree of its dignity or good-
ness ; 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 pecu-
liar honour to rulers as such, which is not due to their infe-
riors.
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 ho-
noured.
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 sancti-
fied to and by saints, so all things that religious men do,
must be religiously done **.
7. As persons, so places, books, words, utensils, times,
&c. must be honoured for God's sake, as they are related
tp God, with such estimations and expressions as are suita-
ble to their relations.
Neg.l. No creature must be esteemed to be a god; nor
any of God's proper attributes or honour given to any crea-
ture whatsoever.
• 1 Tim. IT. 5. TiU i. 15. 1 Cor. x. 14. 1 Ptt.iv. 3.
470 CHRISTIAN DIRECTORY. [PART III.
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 in-
stitution ; 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.) Be-
cause it is bodily idolatry : (2.) And scandal as being idola-
try interpretatively, in the just sense of others p.
4. Whatsoever outward expressions of honour idolaters
have used, and do use to signify their inward idolatry, or
taking a creature or a fiction to be God, and so make it a
' 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 inter-
pretative idolatry and scandal : for to use professing sym-
bols 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 ido-
later's intents.
For example. If the Mahometans make it a symbol of
their religion, to say ' God is but one,' upon a false suppo-
sition 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 pro-
phet,' we must 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.
6. Image worship, (or bowing or otherwise worshipping
P 1 Cor. \\. 9. X. 17. Rev. xxi. 8. xxii. 15. Acts xvii. 16. Gal. v. 20.
2d. Commandment. Rev. xxii. 8, 9. ii. 14. 20. 1 Cor. viii. x. 19. 28. I John
V. 21. Dan. iii.
QUEST. CXII.] CHRISTIAN ECCLESIASTICS. 471
towards an image as an object,) in the time of Divine wor-
ship, or when we otherwise pretend to be worshipping God,
is so gross an appearance of inward idolatry, (either as visi-
bly 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 '^.
7. It is no appearance of idolatry to kneel to a king, or a
father, or superior, when we are professing nothing but to ho-
nour 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 ^
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 he com-
mand it 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 cus-
tom, and manner may sufficiently notify the distinction, and
prevent the scandal.
10. If any presumptuous clergymen on pretence of their
authority, will bring images into the churches, and set them
n Rom. xi. 4. 1 Kings xix. 18. Rev. xxii. 8, 9. Josh. Txiii. 7. 3 Kiugs
xvii. 35. Exod. xx. 5*
' Gen. xxvii. t9. xxxit. 10. xliv. 8. Exod. xi. 8. 2 Kings v. 18. Gen
xli. 43. RuthU. 10. 1 Sam. xx?. 33. 41.
472 CHRISTIAN DIRECTORY. [PART 111.
before us in Divine worship, as objects only of remembrance,
and means of exciting our affections to God, that they may
shew ' 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 pro-
ceed in their church tyranny ^ Though 1 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 to-
ward such images. (As in the Lutheran churches we may
suppose they do not.)
Quest, ex III. What images y and what use of images is lawful
or unlawful ?
Answ. 1. It is unlawful to make any image of God. Be-
cause 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*.
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 j therefore fire
may be pictured as his image.'
• Lev. xxvi. 1. Gal. ii. 4, 5. v. 1. 1 Cor. vii. 23.
t 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. Hi. 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. 2CIiron.xxviii. g. xxxiv. 3, 4.
Hos. xiii. 2. Ezek. xvi. 17. xxiii. 14. xxx. 13. Hos. x. 1, 2. 2 Kings xxi. 7'
Jer.viii. 19. H. 47.
QUEST. CXIII.] CHRISTIAN ECCLESIASTICS. 473
Answ. The same answer serveth as to the former objec-
tion. And it is not all the impressions and ' vestigia' of
God's power, wisdom, and goodness, which is called his
image ; as the house is not the image of the builder, or a
clock of a clockmaker, &c. And if God be metaphorically
called fire, as he is called a lion, &c. because of the simili-
tude 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 un-
lawful.
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 be-
lieve 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 vir-
gin 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 ApoUonius, (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 mur-
derers of mankind.
9. It is unlawful to make lascivious images of naked
474 CHRISTIAN DIRECTORY. [PAKT III.
persons, and place or use them so, as tendeth to be a temp-
tation to lust or immodesty. A common sin of persons of
unclean imaginations.
10. It is also unlawful so to represent plays, pompous
honours, splendid cloathing 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 se-
cret 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 or-
dinary 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, ser-
pents, diseases, or shall otherwise work wonders ; for which
Gaffarel vainly pleadeth at large : such as they call natural-
ly magical and charming shapes.
14. Much more unlawful is it purposely to make shapes
to be symbols or instruments by which the devil shall ope-
rate, 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 angelo 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
i
QUEST. CXIII.] CHRISTIAN ECCLESIASTICS. 475
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 (fool-
ish) 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 per-
sons towards whom your lust is kindled, as tendeth to in-
crease or keep up that lust, or to make profession or osten-
tation 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 or 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) ; be-
cause God having already instituted the symbols or public
' tesseree' of our Christian profession or religion, it is usur-
pation to do the like without his commission. As the king
having made the wearing of the 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 1 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 Ccesar's
image on his coin ''.
2. The civil use of images in coins, sign-posts, banners,
* t Cbroo. iiu 10. MnU xiU. fO. Nuaih.xxi. 9- < Kings x. 17. l Kiuiis
vH. 18,19. *d,W,f9, 30.
476 CHRISTIAN DIRECTORY. [PART III.
ornaments of buildings, or of books, or chambers, or gar-
dens, 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 crea-
ture ; 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 de-
sire 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 pre-
meditated 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 cate-
chisms: strangers will hardly believe, that so monstrous an
opinion as this, should in these very instances be maintain-
ed, 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, as-
cending, is not unlawful in itself, though any of the fore-
mentioned 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, * se-
cundum corpus,' or an image of Christ's body. You can-
QUEST. CXIII.] CHRISTIAN ECCLESIASTICS. 477
not 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 ''. 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 ex-
ample 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 ho-
nour him as appearing in them \
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 ^. 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 s^paritions ;
or as they are described in Ezekiel or elsewhere in Scrip-
ture, so be it we take it not for an image of their true spiri-
tual nature, but an improper representation of them, like a
metaphor in speech *.
9. It is lawful (seasonably and in fit circumstances) to
ase 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 shew the Papists
« Rom. viii, «9. Rer. i. 1« . &c. t Cor. iv. 4. Col. i. 15. Phil. UL
8—10. &c.
y 1 Cor. xi. 7. t Cor. iii. 18. Col. iii. 10.
> £zod. XXV. 18. 19. xxxvii. 8, 9.
• 1 Kiugs »i. 24— «7. Ezek. x, 2. 4. 7. 9. 14. 1 Kings vii. 29. 36. fiii. 6.
r. iSam.iv. 4 f Kings xix. 1.5. P«al. Ixxx. 1. xcix. \. Isa. vi.Sf. 6,
478 CHRISTIAN DIRECTORY. [PART III.
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 remem-
bered of our duty, and excited to imitation of them^
11. It is lawful to use hieroglyphics, or images expres-
sing 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 ^, 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 farther, than to open our own minds ; so it
may be lawful to use such a characteristical or hieroglyphi-
cal image to that end, when it hath the same aptitude, but
not otherwise. As a circular figure or ring being a hiero-
glyphic of perpetuity, and so of constancy, is used as a sig-
nificant profession of constancy in marriage ; and so the re-
ceiving of each other's picture, might be used. And so in
*» Ut Bezse Icones viror. ilhistrium.
c Psal. XTi. 4. Exod. xxiii. 13. Eph. v. .S.
QUEST. CXIII.] CHRISTIAN ECCLESIASTICS. 479
covenanting, or taking an oath, the professing sign is left
to the custom of the country; whether we signify our con-
sent by gesture, woi-ds, action, writing. And as it is lawful
to make an image on a seal which hath a sacred significa-
tion, (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 is it 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*^. But if law or cus-
tom would make such a seal, to be the common badge or
symbol of the Christian religion, I think it would become
unlawful.
As the crucifix for ought I know might thus have been
arbitrarily used as a seal, or as a transient, arbitrary profes-
sing 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 dedi-
cating 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 him to distin-
guish between a private or arbitraiy act of profession, and a
common public badge and professing symbol of our reli-
gion ; and tell him that I think the instituting of the lattei
belongs to God alone ; and that he hath made two sacra-
ments 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 ac-
counts set together, I fear this use of the crucifix is a sin :
1. As it is an image, (though it should be transient) used
«• Neh. ix. .38. Esth. viii. 8.
480 CHRISTIAN DIRECTORY. [PART III.
as a medium in God's worship, and so forbidden in the se-
cond 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 it is an 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 sub-
jects, or any order honoured by him. And the general giv-
eth 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 T know no reason for such dis-
tinction, 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 temp-
tation or scandal, may not forsake God's worship, because
that such things are present, nor is to be interpreted a con-
senter to them, while he cometh only about lawful worship.
QUE^T. CXIII.] CHRISTIAN ECCLESIASTICS. 481
(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 shew 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 de-
light 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, ske-
leton or skull, may profitably mind us of our latter end ; so
may the picture of any of these, which we may more conve-
niently 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 me-
dium 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
VOL. V. II
482 CHRISTIAN DIRECTORY. [PART III.
svLch. worship as is due to him, by the means of such a re-
presenting * terminus ' or image. If the king command his
subjects to bow towards his image or throne when he is ab-
sent, 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 ap-
pearance of idolatry.
21. Yet is it lawful to lift up our hand and eyes to-
wards heaven, as the place of God's glory ; and I con-
demn 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 wor-
ship, as any ' terminus medius,' or thing mediately wor-
shipped ; but only to God himself, whose glory is in the
heavens.
Quest, ex IV. Whether stage-plays, where the virtuous and
vicious are personated, he 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 de-
cide 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 j 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 approve-
able ; 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
QUEST. CXIV.] CHRISTIAN ECCLESIASTICS. 483
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 per-
sonate 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 personatr
ing, as is shewed. 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 dur
bious ; but seemeth not in all cases to be unlawful. To
pass by David's feigning himself mad (as of uncertain qua-
lity,) 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, 8cc. cometh near it. And whe-
ther 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 tra-
gedy, 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 hei-
nous, 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 commit-
ting, so are they in the needless repetition. ** But fornica-
tion, 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 con-
venient; 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.
« Epiies. V. 3. 12.
484 CHRISTIAN DIRECTORY. [PART 111.
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 en-
snaring 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 re-
creation, 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 ex-
perience 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. Aiid 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
own sense and lust ; as one that hath the green-sickness
may say, * Coals, and clay, and ashes do me 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.
I
QUEST. CXIV.] CHRISTIAN ECCLESIASTICS. 485
which might be better employed, and therefore is un
lawful.
10. God hath appointed a stated means of instructing
douls, by parents, ministers, &c., which is much more fit and
powerful ; therefore that time were better spent. 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 re-
creation, 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 com-
monly against them ; many canons are yet to be seen, by
which they did condemn them. Read but Dr. J. Reignolds
against Albericus Oentilis, and you shall see unanswerable
testimonies, from councils, fathers, emperors, kings, and all
sober antiquity against them.
J,4. Thousands of young people in our time have been
undone by them ; some at the gallows, and many appren-
tices who run out in their accounts, neglect their master's
business, and turn to drunkenness, and whoredom, and de-
bauchery, 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 law-
fulness, for the same honest ends ; and therefore it is a sin
to do that which >s doubtful without need.
Upon all these reasons, I advise all that love their tiitoe,
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 ^
f Pwi. i. f . 5.
%
486 CHRISTIAN DIRECTORY. [PART 111.
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 formally, * 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 sym-
bol 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 or 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 dis-
ciples, that positive commands give place to natural, * caete-
ris 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 feed-
ing of an ox or ass, much more of a man : and the positives
of the second commandment must be regulated as the posi-
tives of the fourth. 3. And the scandal in such a case mav
QUEST. CXVI.] CHRISTIAN ECCI-ESI ASTICS. 487
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 ordina-
rily 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.
Quest. CXVI. Is it unlawful to use the badge or symbol of any
error or sect in the worship of God ?
Ajtsw. 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.
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 ma-
terially 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 prac-
tice ; (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
488 CHRISTIAN DIRECTORY. [PART III.
warrantable, and yet as we go along, to disown in our minds
all that we know to be amiss.
Quest, ex VII. Are all indifferent things made unlawful to u$,
which shall be abused to idolatrous worship ?
Answ. You must distinguish, 1. Of the symbols of
idolatry before spoken of, and other bye-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 embolden
others to the like, may not be complied in without so
great reason, as will notably preponderate the evil con-
sequents.
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 in-
stitution, 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 law-
fully used, the practice of all Christians, English and Latin,
even the most scrupulous themselves doth judge.
2. And the use of temples (those 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.
I
QUEST. CXVIII.] CHRISTIAN ECCLESIASTICS. 489
,5. If the king would give not only the garments, but the
money, lands, lordships, houses, which have been conse*-
crated or otherwise abused to idolatry, to any poor people,
or most of the scrupulous, they would think it lawful to re-
ceive 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 when-
ever he pleased, to deprive all the Christian world of their
Christian liberty, and to make nothing indiflferent 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. Mai/ 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 pos-
session 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 older than yours, and keep posses-
sion for us, till it be restored.'
2. It is meet that we wisely do our duty towards the re-
formation 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 stiU
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 weiflrhing accidents and foreseen consequents together
490 CHRISTIAN DIRECTORY. [PART III.
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 regu-
late us, '* Let all be done decently, in order, and to edifi-
cation."
2. Our great and principal business in coming to the
church-assembly, is to join with them in the public worship ;
and this is that accordingly, as our great business, we must
iatend and do.
3. In a place where superstition makes ignorant peo-
ple 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 preponde-
rate 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 sacri-
fice of fools who know not they do evil ?" '
Answ. No : I have wondered to hear that text so ordi-
narily 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.
QUEST. CXXI.] CHRISTIAN ECCLESIASTICS. 491
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. 1. 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, ex XI. 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 ceremo-
nies 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. There-
fore even when he prayeth for himself, it is usually most fit
(or very fit) for him rather to say, * We beseech thee give
the speaker thy assistance, &c.,' than ' I beseech thee/
492 CHRISTIAN DIRECTORY. [PART III.
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 him-
self or them in his ministerial capacity in the first person «.
For, 1. He is a minister of Christ for the church, and
not the minister of the church properly. And he is subor-
dinate to Christ in his priestly office, as well as in his teach-
ing 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 most fit that
it should be so. That is, when it is supposed that the con-
gregation 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
more fit for him to pray as a sub-intercessor for them in his
own person, than to speak as in their persons, who he know-
eth join not with him. For that hath a plain im truth 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 per-
son, than in their's that join not with him in it. 3. When
he prayeth for somewhat for himself and them, that is above
K iTimii. 1,2. Isa. lix. 16. Jer. xxvii. 18. vii. 16, xxix, 7. xxxvii. d.
xlii. 2.4. 20. 1 Sana. vii. 5. xii. 19. 23. 2 Cor. xHi. 7. Phil. i. 9. Col. i. 9. 3.
1 Thess, V. 23. 2 Thess. i. 11. 1 Thess. iii. 10.
I
QUEST. CXXII.] CHRISTIAN ECCLESIASTICS. 493
their understanding (as for direction in some difficult con-
troversies, &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.
Quest, CXXII. May the iiamey 'priests,^ ' sacrifice/ and* altars,
he lawfully now used instead of, ' Christ^ s ministers,* * wor-
ship/ 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 case.
2. In a time and place where they may not be used with-
out 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 'presby-
ter' 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 Revelations, chap. vi. 9. viii. 3. 5, xvi. 7. 8cc. in
relation to Gospel times. We must not therefore be quar-
relsome against the bare names, unless they be abused to
some ill use.
4. The ancient fathers and churches did ever use all
494 CHRISTIAN DIRECTORY. [PART III.
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 im-
prudence do give the adversaries great advantages.
5. The names of sacrifice and altar, were used by the an-
cient 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 sacra-
mental, commemorative sacrifice, or also a real, proper sa-
crifice 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 sup-
per : 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 sa-
crament 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 coun-
tries where the public professed doctrine doth free them
from the suspicion of a Popish ill sense, should not be judg-
ed or quarrelled with for the terms ; but all sober Chris-
tians should allow each other the liberty of such phrases
without censoriousness or breach of charity, or peace.
Q. CXXIII.] CHRISTIAN ECCLESIASTICS. 495
Quest. CXXIII. Mai/ the communion-tables he turned altar-
zoise, and railed in ? And is it lawful to come up to the
rails to communicated
Answ, The answer to this is mostly the same with that
to the foregoing question. 1. God hath given us no par-
ticular command or prohibition about these circumstances;
but the general rules, for unity, edification, order and decen-
cy ; 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 vul-
gar 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 shew reverence to the ta-
ble 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 cor-
poral 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 inter-
pretation 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 opin-
ion 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
496 CHRISTIAN DIRECTORY. [PART III.
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 assem-
blies'^
Answ, Yes: 1. Christ used thein 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 ouruse, 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 "'.
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 suitable-
ness 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.
•» Matt. xxvi. 30. Mark xiv. 26. Luke iv. 16. vi. 6. John vi. 39. xviii. 20.
Mark i. 21. 23. 29. iii. 1. vi.2. 1 Chron xvi. 7. Psal.cv. 2. xcv. 2. James
V. 13. 1 Chron. xvi. 9.
Q. CXXVI.] CHRISTIAN ECCLESIASTICS. 497
But the sectarian objections against singing David's
psalms are so frivolous, that I will not tire the reader with
any more '.
Quest, c XXV. May psalms he used as prayers f and praises and
thanksgivings, or only as instructive ? E^en 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 ques-
tions. 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 ^. But that this is false appeareth,
1. In that those that are real, material prayers, and
praises and thanksgivings, and were penned to that very
use, as the titles shew, 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 our 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.
Quest. CXXVI. Are our church-tunes lawful, being of man*s
invention 9
Answ. Yes: they are a lawful invention, allowed us by
God, and fitted to the general rules of edification. Scrip-
ture 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
» James V. 13. Eph. v. 19. Col.iii. 16.
»' Pm). Ixxii. «0. xc. Title. Ixxxvi. Title- xvii. Title, &c.
VOL. v. K K
498 CHRISTIAN DIRECTORY. | PART III.
holy use, not hindering, but greatly helping the soul, in
spiritual worship. .^Jiolovm o-
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
foVmer, 1. There is nothing in it which is a necessary cause
of any sinful pleasure, nor any impediment to spiritual plea-
sure. 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
maybe thus abused ^
2. But you must know, that as our bodies are here
united to our souls, so they act together, and while the sen-
sitive part is subordinate to the rational, it is serviceable to
it, and not a hindrance : when you come to have souls that
are separated from the body, you shall use no bodily instru-
ments ; 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 varie-
ty 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 ""."
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".
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 de-
» Lnkexii. 17— 19. xvi. 20— 22. ^ psal. cxi. 2.
n Rom. viii. 18. 32. Titus i. 15. Rom. xiv. 20. 1 Cor. iii. 21. 2 Cor. iv. 15.
1
Q. CXXVIl.] CHRISTIAN ECCLESIASTICS. 499
lights, 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, w^ho most
delighteth in God and holiness : so that is the best means
to make us the best Christians, w^hich 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, melodious-
ly singing the praises of Jehovah, are most like to the an-
gelical society™.
Quest, cxxvii. Is church-music by organs or such instruments,
lawful ^?
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 Chris-
tians, 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 congre-
gations, 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 nowhere set up, but where the con-
^ Pad. cl.
*> Rev. xiv. 2. 3. The Toice of harpers harping with their harps» is ordinarily
expounded of public worship.
500 CHRISTIAN DIRECTORY. [PART III.
gregation 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 congre-
gation. 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 occasion-
eth not divisions, but the church agreeth in, for my part I
never doubted to be lawful. For, 1. God set it up long af-
ter 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 in-
stitute 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 °.
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 un-
lawful.
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 shew, 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 instru-
ments.
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 expe-
rience of all others, and deprive them of all such helps and
mercies, as these people say they find no benefit by.
« 1 Sam. xviii. 6- 1 Chron. xv. 16. 2 Chron v. 13. vii. 6. xxiii. 13.
xxxiv. 22. Psal. xcviii. xcix. cxlix. cl.
Q. CXXIX.] CHRISTIAN ECCLESIASTICS. 501
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.
Quest, cxxviii. Is the Lord's day a sabbath, and so to be cal-
led and kept, and that of Divine institution ? And is the
seventh-day sabbath abrogated? S^c.
Amw, 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 aforesaid Trea-
tise, and in my ** Disput. of Church Government and Cer."
Briefly, 1. It is not lawful to appoint another weekly sab-
bath, or day wholly separated to the commemoration of our
redemption ; for that is to mend (pretendedly) the institu-
tions 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 as-
semblies, so may whole days on just, extraordinary oc-
casions, of prayer, preaching, humiliation, and thanks-
giving.
3. The holy doctrine, lives, and sufferings of the mar-
tyrs and other holy men, hath been so great a mercy to the
church, that (for any thing 1 know) it is lawful to keep an-
niversary thanksgivings in remembrance of them, and to en-
courage the weak, and provoke them to constancy and
imitation.
502 CHRISTIAN DIRECTORY. [PART 111.
4. But to dedicate days or temples to them in any
higher sense, as the heathens 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 ex-
ercises 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 imi-
tate 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 9
Answ. 1. For all thoughts, words, affections, and ac-
tions, 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 shew 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 petfect
QUEST. CXXX.] CHKISTIAN ECCLESIASTICS. 503
rule for all the duties of the understaading, thoughts, affec-
tions, passions, immediately to be exercised on God him-
self; for no one else is a discerner or judge of such mat-
ters P .
5. It perfectly containeth all the essential and integral
parts of the Christian religion; so that nothing is of itself
and directly, any part of the Christian religion which is not
there.
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, adop-
tion, 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 so-
cieties 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 autho-
rized, to oblige us under God, to any undetermined par-
ticulars.
14. It is the perfect rule of Christ's judging, re-
P 2 Tim. iii. 16. 2 Pet. i. 20. 2 I'ini. iii. 15. Ron». xv. 4. xvi. «6.
Juhn V. 39. Acts xvii. 2. 11. John xu. 24. 38. 96, 37.
504 CHRISTIAN DIRECTORY. [PART III.
warding, 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 wis-
dom.
17. And the only law which is faultless, and hath no-
thing 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 ap-
peal *».
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, arith-
metic, 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, subor-
dinate 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 pa-
rent and master shall set his children and servants in his fa-
mily, &c.
4. It is no full rule in particular for all those political
principles which are the ground of human laws j as whether
each republic be monarchical, aristocratical, or democrati-
cal ; what person or of what family shall reign ; who shall
be his ofiicers 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 ac-
tions and circumstances about religion or God's own ordi-
1 Psal. xii. 6. xix. 7—10. cxix.
QUEST. CXXXI.] CHRISTIAN ECCLESIASTICS. 505
nances, 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.
Quest. CXXXI. What additions or human inventions in or about
religion, not commanded in Scripture, are lawful or un-
lawful?
Answ. 1. These following are unlawful. 1. To feign
any new article of faith or doctrine, any precept, pro-
mise, threatening, prophecy, or revelation, and falsely to
father it upon God, and say, that it is of him, or his special
Word.'"
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 ob-
ligatory 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 to-
wards God.
7. To make new sacraments for the sealing of Christ's
covenant and collation of his benefits therein contained, and
to be 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 sal-
vation.
9. To alter Christ's instituted church-ministry, or add
' Deut. xii. 32. Rev. xxii. 18. Col. ii. 16—23. Matt. xv. 3. 8, 9. GaJ. i.
8, 9. Jer. v. 12. xiv. 14. xxiii. 25, 26. 32. £zek. xiii. 9. 19' xxii. 28.
Zech. xiii. 2—6.
506 CHRISTIAN DIRECTORY. [PART III.
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 dero-
gatory to the forms of Christ's institution *.
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*.
12. Any thing that is contrary to the church's good and
edification, to justice, charity, piety, order, unity, or
peace ".
13. Any unnecessary burden imposed on the consciences
of Christians ; especially as necessary either to their salva-
tion, 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 autho-
rity, 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 confess-
ed 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.
• Gal. ii. 5. *■ Acts xv. 24, ^5. 28.
" 2 Cor. X. 8. xiii. 10. 1 Cor. xiv. 5. 12. ^6. 2 Cor. xii. 19. Ephes. ir.
12.16. iTim. i. 4.
QUEST. CXXXII.J CHRISTIAN ECCLESIASTICS. 507
Quest, cxxxii. Is it unlawful to obey in all those ca^es, where
it is unlawful to impose and command? Or in what
cases 9 And how far pastors must be believed and
obeyed ?
Answ. I must intreat the reader carefully to distin-
guish 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 ob-
ject 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 foimal 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 abso>
lutely and always unlawful, as being evil of themselves,
which no man may either command or do ; and there axe
some of them, which are only evil by accident, which may
not be commanded, but may be done when contrary, weigh-
tier 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 au-
thority imposing ; (as if it be commanded by one that hath
no just power).
508 CHRISTIAN DIRECTORY. [PART JU,
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 Rich. Hooker's eighth book of Eccles. Polit. will
shew 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 gene-
ral as my ruler ; and to disobey him in a thing lawful for
me to do, though not for him to command, may be disho-
nouring of him, and an appearance of disobedience and de-
nial of his power ". A parent is forbidden by God to com-
mand his child to speak an idle word, or do a vain and use-
less 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 know-
ethnot 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 obe-
dience 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
« Eph. V. 24. Col, iii. 20. 22. Rom. xiii. 1—6.
QUEST. CXXXII.] CHRISTIAN ECCLESIASTICS. 509
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, beforementioned.
Such usurpers thereof, as in the exercise of their
power, do more than they have been authorized to do, can-
not 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 pas-
tors, 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 ; 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 ", we may be true to God what-
ever 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 an 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 for-
bidden us by God, or out of the verge of his place and call-
ing at all to meddle with and command, nor yet such as is
destructive of our duty to God; but such as in general be-
longeth to his office to determine of according to God's ge-
neral 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.
» Dan. iii. vi.
510 CHRISTIAN DIRECTORY. [PART III.
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 circum-
stances of time, place, See. (next to be recited.) Now if he
do these to order, unity, and edification, I will obey him for-
mally 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 farther than necessity and the com-
mon good requireth me. If he do it only with a tolerable
inconvenience, (as to say, you shall meet no where but in
ithe open fields, &c.) I will obey for conscience sake, as 1
am in general a subject bound to honour the magistrate ;
but not as he nameth an unmeet circumstance, in that res-
pect my obedience shall be but material.
I need not handle it as a distinct question. Whether pas-
tors are to be believed or obeyed any farther than they show
a word of God revealing or 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
ahuman faith that it is more likely 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 be-
lieveth 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 cer-
tain, nor to take your belief of him and obedience to him, to
be a believing and obeying God formally, though a duty.
-Quest, cxxxiii. What are the additions or inventions of men,
:: i which are not forbidden hy the Word of God, (whetfier hy
rulers or by private men irivented) ?
Answ. This is handled under the Directions for Wor-
ship ; to which I refer the reader, as also for part of the an-
swer 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
I
QUEST. CXXXIII.] CHRISTIAN ECCLESIASTICS. 511
commanded men, (rulers, pastors, parents, or private per-
sons,) to make under the regulation of his general laws.
2. All such additions are lawful as are merely subordi-
nate and subservient to God's laws and orders, and not for-
bidden by him, among the forementioned prohibited addi-
tions.
Instances are many. 1. All such modes of a duty as are
necessary ' in genere,' or one w^ay 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 w^riting, 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. Whe-
ther 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, com-
fort 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 law, do deter-
mine of the particular subjects of our office; which Scrip-
ture 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 should openly rebuke
or excommunicate. 7. Nor whom they shall absolve. It
telleth them not whom the persons be to whom the Scrip-
ture 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.
512 CHRISTIAN DIRECTORY. [PART III,
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 com-
mand. 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 with-
out. 18. To baptize in a river, well, pool, or font. 19. To
have sponsors or witnesses of the parent's 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 j udgments
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 co-habitation 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
Q.CXXXIII.] CHRISTIAN ECCLESIASTICS. 513
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 cor-
respondence 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 mi-
nisters 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 cir-
cumstances of time and place which God hath not deter-
mined 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 re-
ceive the sacrament. 6. How long prayer, reading, and
sermon shall be. 7. At what hour to end the public exer-
cises. 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 exer-
cises. 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?
VOL. v. L L
514 CHRISTIAN DIRECTORY. [PART III.
7. Where synods shall meet? 8. How many temples shall
be in a city, 8lc.
6. The same is to be said of all accidental, subordinate
officers : as lecturers, clerks, door-keepers, church-wardens
and many more 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 parti-
cularly 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 pas-
tor 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 pul-
pit 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 bap-
tism shall be before, or after, or when? 8. When the cate-
chumens 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 flocks,
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 doc-
trines, 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 un-
to those distractions, and dissipations, and fierce persecu-
tions and contentions, which many hundred years have ex-
ercised the Greek and Latin churches, and many more
throughout the world.
Q. CXXXIV.] CHRISTIAN ECCLESIASTICS. 516
Quest. CXXXIV. What are the mischiefs of unlawful additions
in religion ?
Answ, Alas! many and great. 1. They tend to de^
throne Christ from his sovereignty, and legislative preroga-
tive. 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 no-
ble 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
Buspected 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 to, and contemn it all ; even as Protestants do Po-
pery, 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
516 CHRISTIAN DIRECTORY. [PART III.
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 ministers 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. 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 per-
petuate 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 aggrava-
tions. 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 sheweth 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 shews that they are much void of love to others,
that can thus use them on so small occasion.
4. And it sheweth 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 inexcusable, 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
Q. CXXXV.] CHRISTIAN ECCLESIASTICS. 517
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.
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 aforesaid 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 stabi-
lity 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, be-
cause each man maketh a religion to himself, by his mis-
interpretation 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
518 CHRISTIAN DIRECTORY. [PART III.
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 w^ork out ;
and so education, converse, and human estimation, breedeth
2^ 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.
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. For
while they make it a rule for every circumstance in parti-
cular, they must squeeze, and force, and wrest it, to find
out all those circumstances in it which were never there ;
and so bj false expositions make the Scriptures another
thi^g.
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 forbid-
den or commanded in the Scripture, and so to belie the
^ord and the Word of truth.
U. It engageth all subjects against their ruler's laws
and government, and involveth them in the sin of denying
them j ust obedience ; while all the statute book must be
fpupd W the Scriptures, or else condemned as unlawful.
1% 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 $hew Scriptures particularly for every translation,
method, metre, tune, an4 aU that is done, must JQin with na
churches in the world.
13. It bringeth rebellion and confusion iiito families,
while children and servants must learn no catechism, hear
no miixister, give no account, observe no hours of prayer,
nay, nor do any work, but what there is a parti^jular Scrips
14« It §ets men on enthusia^tical expectations, and ir-
rational, scandalous worshipping of God, while all men
must avoid all those methods, phrases, hooks, helps, which
are not expre^^ly or particularly in Scripture, and men must
J
Q. CXXXVI.] CHRISTIAN ECCLESIASTICS. 51,0
not use their own inventions, or prudence in the right order-
ing 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 sa-
tan 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 under-
taking 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
gtate, 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 dis-
like the Scripture itself, and instead of it to fly to the Pa-
pists' traditions, and the church's legislative sovereignty or
worse.
But here also remember that I charge none with all this,
but those before described.
Quest. CXXXVI. How shall we know what parts of Scripture
precept or example, were intended for universal, constant
obligations^ arid what were but for t/te time and persons that
they were then directed to ?
520 CHRISTIAN DIRECTORY. [PART III.
Answ. It is not to be denied, but some things in Scrip-
ture, even in the New Testament, are not laws, much less
universal and perpetual. And the difference is to be found
in the Scripture itself. As,
1. All that is certainly of universal and perpetual obli-
gation, which is but a transcript of the universal and per-
petual 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 y." " Except a man be born again, he can-
not enter into the kingdom of heaven ''." " He that believ-
eth in him, shall not perish, but have everlasting life*."
*' He that believeth and is baptized, shall be saved, and he
that believeth not, shall be damned '*." "Without holiness
none shall see God''." " Go, preach the gospel to all na-
tions, baptizing them, &c., teaching them to observe all
things that I have commanded you ^.** Abundance such
texts have the express characters of universality and perpe-
tuity (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 rea-
sons 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
y Luke xiii. 3. 5. » Johniii. 3.5- * Johu iii. 16.
*» Mark xvi. 16. « Heb. xii. 14. «* Matt, xxviii. 19, 20.
I
Q. CXXXVI.] CHRISrrAN ECCLESIASTICS. 521
plainly appropriated to the time and persons. 5. And ma-
ny actions were manifestly occasional, without any intima-
tion 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 shew 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 plain-
ly 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 oc-
casions, by the reason of it ; which was suddenly to shew
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 j
and also by the cessation of it, when the persecutions aba-
ted, and the churches came to any settlement ; yea, and at
first it was not a thing commanded to all, but only volun-
tarily 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 im-
proved by the apostles about sacred things ; but not intro-
duced into other countries that had no such custom.
So also anointing was in those countries taken for salu-
brious, and refreshing to the body, and a ceremony of in-
itiation into places of great honour : whereupon it was used
about the sick, and God's giving the gift healing in those
522 CHRISTIAN DIRECTORY. [PART III.
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 ex-
tend 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 law 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 shew us, when a command or example
is universally and durably obligatory, and when not.
Quest, cxxxvii. How much of the Scripture is neeessari^ to
salvation, to be believed, and understood %
Answ. This question is the more worthy consideration,
that we may withal understand the use of catechisms, con-
fessions and creeds (of which after), and the great and ten-
der mercies of God to the weak, and may be able to answer
the cavils of the Papists against the Scriptures, as insuf-
ficient 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
I
Q.CXXXVII.] CHRISTIAN ECCLESIASTICS. 523
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 ; »o 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 Revelations were re-
ceived in many churches since the rest. And if some book
be lost, (as Enoch's prophecy, or Paul's epistle to the Lao-
diceans, or any other of his epistles not named in the rest)
or if any hereafter should be lost or doubted of, as the Can-
ticles, 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 Scrip-
ture, 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 ac-
cidents ; which must be distinguished, and not all taken ta
be equal ®,
7. So much as containeth the essentials of true religions,
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
« Rom. xiv. 17, 18. xiii. 8—10. 1 Cor. xv. 2 — 6. Mark xvi. 16.
524 CHRISTIAN DIRECTORY. [PART III.
more adorned Christians, and to promote our knowledge of
greater things.
Quest, cxxxviii. How may we know the fundamentals, essen-
tials, or what parts are necessary to salvation ? And is the
Papists' way allowable that (some of them) deny that dis-
tinction, and make the difference to he 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 plain-
ly 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 neces-
sary 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 practice them, it is a gross deceit, un-
worthy 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. 2. There
is no man that doth all that ever he was able to do, to un-
derstand 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 ho-
liness, (no, though he was more able to have forborne
that idle word, than to have loved God ;) so it is not so mor-
tal a sin, (that is, inconsistent with a justified state) to mis-
take 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
Q. CXXXVIII.] CHRISTIAN ECCLESIASTICS. 525
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 oppor-
tunity to come to the knowledge of Christianity ? I think
they will not ; or will they deny baptism to one that know-
eth 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 receiv-
er washeth away sin, and puts the person in a state of life ?
O when will God deliver his poor church from factious de-
ceivers ?
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 dis-
tinguishable from the rest. '
4. The word ' fundamentals' being but a metaphor, hath
given room to deceivers and contenders to make a contro-
versy, 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 ne-
cessary 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 Clirist promised, that " he that believeth and is
baptized, shall be saved ^;" if that so much faith as is ne-
' Mark xvi. 16.
526 CHRISTIAN DIRECTORY. [PARt IIIV
cessary to baptism, will not also serve to a man's state of
salvation ?
6. The baptismal covenant of grace therefore is the es-
sential part of the Gospel, and of the Christian religion ;
and all the rest are 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 ob-
jects 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 inclu*
deth the grand benefits of reconciliation and adoption, jus-
tification, and sanctification, and salvation.
The ' Agenda' in the time of baptism that make us
Christians, are 1. The actual dedition, resignation or dedi-
cation of ourselves, to God the Father, Son and Holy Ghost
in these relations. 2. A promise or vow to endeavour faith-
fully 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
Q. CXXXVIII.] CHRISTIAN ECCLESIASTICS. 527
matter, and as to the expressing words. It is one thing to
ask. What is the matter essential to Christianity ? And ano-
ther. 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 V I answer, 2. That no par-
ticular words in the world are essential to the Christian re-
ligion. 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 En-
glish, 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 tenacious-
ly cleave to the same symbol or creed, yet they used va-
rious words to express itby^ (As may be seen in Irenaeus,
TertuUian, 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 varie-
ty of sense and matter.
10. Words being needful, 1. To make a learner under-
stand ; 2. To tell another what he understandeth; it fol-
loweth that the great variety of men's capacities maketh a
great variation in the necessity of words or forms. An En-
glishman must have them in English, and a Frenchman in
French. An understanding man may receive all the essen-
tials 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 expli-
cation : and to him that understandeth not that, a cate-
chism, or larger exposition is necessary. This is the plain
' See the Appendix to n)y Reformed Pastor.
528 CHRISTIAN DIRECTORY. [PART III.
explication of this question, which many Papists seem loath
to understand.
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 explica-
tion 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 cove-
nant, 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 composi-
tion of words.
3. That is oft by the ancients called the apostles', which
containeth the matter derived 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
* formuleB* agree not in words among themselves s.
5. It is not to be doubted of, but that apostles did ap-
point 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 co-
venant, and instituted baptism, Matt, xxviii. 19.
(2.) That in the Jewish church, where men were educat-
ed 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 be-
g Vid, Usher and Vossium de Symbolis.
Q. CXXXIX.] CHRISTIAN ECCLESIASTICS. 529
lieve, and consent to the terms of the covenant ; and there-
fore 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 cove-
nant who understandeth not the covenant, as to what is pro-
mised 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 ca-
techise 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 usu-
ally, 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 bap-
tizable 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 expli-
catory words, to cause them to understand those few.
(9.) There is neither proof nor probability, that they
used a composition of just the same words, and no more or
less : because they had to do with persons of several capa-
cities, some knowing, who needed fewer words, and some
ignorant and dull, who needed more : nor is any such com-
position come down to our hands''.
(10.) But it is more than probable, that the matter open-
ed 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 com-
eth). Though since by the occasion of heresies, some few
»» Heb. V. 11, 1«. vi. 1—3.
vol,. V. MM
630 CHRISTIAN DIRECTORY. [PART III.
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 to 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 pro-
fession 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'. 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,
Quest. cxL. What is the use of' catechisms ?
Answ. To be a more familiar explication of the essen-
tials 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. Eve-
ry man cannot gather out of the Scripture the greatest mat-
ters 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, ex LI. Could any of us have known hy 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
« 2 Tim. i. 13. 2 Cor. iii. 2, 3. 7. Heb. viii. 10. x. 16.
1
QUEST. CXLIII.] CHRISTIAN ECCLESIASTICS. 531
SO large a volume, should not as plainly tell us what is ne-
cessary to salvation, as fewer words ! The Scripture hath
not less than the creed, but more.
Quest, ex LI I. 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 cove-
nant. 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 accu-
rateness ; (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 ortho-
doxness 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 pro-
fessions, 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 point§. '2. To be an enumera-
532 CHRISTIAN DIRECTORY. [PART 111.
tion 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 and fo-
reign churches in an heterodox, contentious, and suspicious
age, how we understand the Scriptures, for the confuting
of scandals and unjust suspicions, and the maintaining com-
munion in faith, and charity, and doctrine.
Quest. cxLiv. May not the subscribing of the whole Scriptures
serve tur?i for all the aforesaid ends, without creeds, cate-
chisms, 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 forbid-
deth 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 un-
derstandeth all the Scripture. Therefore that which no man
hath, is not to be exacted of all men, or any man in order to
ministration or communion. While, 1. No man can sub-
scribe 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
QUEST. CXLV.] CHRISTIAN ECCLESIASTICS. 533
select the essentials for all Christians, to be believed parti-
cularly 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 ca-
nonical 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 exer-
cise the strongest, and yet that the weakest may be igno-
rant of the meaning of a thousand sentences, without dan-
ger of damnation, so they do but understand the marrow or
essentials, and labour faithfully to increase in the knowledge
of the rest''.
Quest. CXLV. May not a man be saved that helieveth all the
essentials of religion, as coming to him by verbal tradition,
and not as contained in the Holy Scriptures, which perhaps
he never kneto ?
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 particu-
lars 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 under-
stood 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.
^ 1 Cor. vUi. 1—3. xiii. 1—4. Rom. viii. 28.
534 CHRISTIAN DIRECTORY. [PART III.
5. Yet we cannot say, but it may be the case of thou-
sands 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 ^
2. This may be the case of thousands in ignorant
countries, where, the Bible being rare, is to most un-
known ™.
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 Pa-
pists, 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.
Quest. cxLvi. Is tiie Scripture Jit for all Christians to read,
being so obscure ?
Answ, 1. The essentials and points necessary to salva-
tion 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 *^.
4» The ancient fathers and Christians were all of this
mind.
5. All the Christian churches of the world, have been
• Malt. xvi. 16. "' Rom. x. 9, 10. 13—15.
n John V. 39. Psal. f. 2. Deut. vi. xi. Psal. xix. 7— 11, 2 Tim. iii. 15.
Psai. cxix. 98. 105. 133. Id8. Acts xvii. 11. viii.
QUEST. CXLVI.] CHRISTIAN ECCLESIASTICS. 535
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 Scrip-
tures 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
alio, gj.(j
Object. ' But there are many things in it hard to be un-
derstood.'
Answ, 1. And there are many things easy to be under-
stood. 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 doc-
trine 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 savoureth 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, con-
verting the soul. All Scripture is profitable to instruction,
° 2 Tim. iii. 15. Rom. xv. 4. Matt. xii. 21.
P « Pet. iu. 16. Psal. xix. 3. 8—10. 2 Tim. Hi. 16. 1 Pet. i. 23.
536 CHRISTIAN DIRECTORY. [PART III.
&c., to make the man of God perfect. It is the incorrup-
tible seed by which we are born again, and the sincere milk,
by which we are nourished.
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 de-
cisions.
4. If many men are poisoned or killed in eating or drink-
ing ; if many men's eye-sight is abused to mislead them into
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 ?
Quest. cxLvii. How far is tradition, and men's words
and ministry/ to be used or trusted in, in the exercise
of faith?
QUEST. CXLIX.] CHRISTIAN ECCLESIASTICS. 537
Answ, 1. The churches and ministers received the Gos-
pel in Scripture from the apostles, and the creed as the sum-
mary of faith ; and they delivered it down to others, and
they to us.
2. The ministers by office are the instructors of the peo-
ple in the meaning of it : and the keepers of the Scriptures,
as lawyers are of the laws of the land \
Quest, ex L VIII. Hov; 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 them-
selves, 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 mi-
racles 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 sta-
tutes of the land, and which are counterfeit) is a sufficient
notification and proof.
3. The sanctifying Spirit still in all ages and Christians,
attesteth 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 at-
testeth the doctrine and the body of the book. I pass
these things briefly, because I have more largely handled
them elsewhere.
Quest. cxLix. Is the public reading of the Scripture the pro-
per work of a minister ? or may a layman ordinarily do it ?
or another officer ?
Answ. In such cases as I before shewed that a layman
1 Heb. ii. 3, 4. 2 Pet. i. 17—21. 'J John i. 1--6. iv. 6. 3 Tim. ii. 2.
Titus i. 5.
$38 CHRISTIAN DIRECTORY. [PART III.
may preach, he may also read the Scriptures. Of which
look back.
2. No doubt but it is a work well beseeming the or-
dained 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 most
fit to do it.
4. Whether in a case of necessity a layman may not or-
dinarily read the Scripture to the congregation, is a case
that I am loath to determine, being loath to suppose such a
necessity. But if the minister cannot, and there be no dea-
con, 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 main-
tenance 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 ho-
milies, S^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,
I
k
QUEST. CLI.] CHRISTIAN ECCLESIASTICS. 539
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 suffi-
cient 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 mi-
nistry that can or will do no better ; nor to exercise the mi-
nister's sloth, and hinder him from preaching.
6. And especially if authority command it, and the
church's agreement require it, as a signification what doc-
trine 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 laynien ? (As among irijidels, or Papists, where per-
secution hath killed, imprisoned, or expelled the minis^
ters.)
Answ, 1. Such an assembly as hath no pastor, or minis-
ter 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
540 CHRISTIAN DIRECTORY. [PART III.
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 most
able 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. And
some such may catechize the younger and more ignorant.
6. They may by mutual conferences open their cases to
each other, and communicate what knowledge and expe-
rience they have, to the praise of God and each other's edi-
fication. 7. 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 prof ess 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 more true 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 judg-
ing, 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
I
QUEST. CLIII.] CHRISTIAN ECCLESIASTICS. 541
faulty, as the consequent or effect of our common, culpable
imperfection. But we may say, that we know no fauk 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 good-
ness ; 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 do-
ing I do not assert the infallibility of the authors, but only
the verity of the writing. 1 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, 1 say, that (1.) It is not law-
ful to swear obedience to an 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 an usur-
per 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 an usurper, and receiiiceth 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.
542 CHRISTIAN DIRECTORY. [PART III»
shall after have a call, or if any thing fall out, which shall
make it our duty to consent and call him, then the impedi-
ment from his usurpation is removed.
(3.) It is not lawful, though the civil magistrate com-
mand us to swear obedience even * in licitis et honestis,' to
such an 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 obedi-
ence 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 go-
vernment, 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 ec-
clesiastical 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 de-
termining 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 with-
out the consent of the sovereign power, or at least against
his will.
QUEST. CLIII.] CHRISTIAN ECCLESIASTICS. 54^
(6.) Though it be a duty for the flock to obey every pres-
byter, yet if they would make all the people swear obedience
to them, all wise and conscionable Christians should dis-
sent 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 con-
trary 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 "".
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 pro-
mise 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 exer-
cise, it will not by such additions or abuses be made unlaw-
ful 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 with-
' out authority, the case is the same as of the usurpers
before mentioned.
«■ Matt. xxii. 4. 10. Luke xxii. 27, &c. Mark ix. 35. 1 Pet. v. 2, S.
1 Cor. Ix. 19. iv. 1. 2 Cor. iv. .*>.
544 CHRISTIAN DIRECTORY. [PART III.
Quest. cLiv. Must all our preaching be upon a text of Scrip-
ture?
Answ. 1. In many cases it may be lawful to preach
without a text*; to make sacred orations like Gregory Na-
zianzen'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*. 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.
Quest. CLv. Is not the law of Moses abrogated, and the whole
Old Testament out of date, and therefore not to be read pub-
licly 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 mixt 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 more perfect 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 accom-
plished.
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 na-
=* Acts ii. iii. Luke iv. 18. * Mai. ii. 7.
I
QUEST. CLV.] CHRISTIAN ECCLESIASTICS. 545
ture/ the truth of these words as a Divine doctrine and ex-
position 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 obli-
gation 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 more perfect
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 promul-
gation made to Adam and Noah, and some common intima-
tions of it in merciful forbearances, pardons, and benefits ;
though how many are under it as to the knowledge, recep-
tion, and 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 Chris-
tian 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 seve-
ral proper uses : and though much of their use be change^
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 reg^cjl
VOL. v. N N
546 CHRISTIAN DIRECTORY. [PART III.
the Old Testament, and preach upon it in the public
churches". .
Quest. CLvi. Must we believe that Moseses 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 dispatch.
1. 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 exposi-
tions of the law of nature in it, and all the laws which were
given upon reasons common to all the world ; (as about de-
grees 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 abomi-
nable,' I ought to apply that to me, being his subject which
is spoken to another on a common reason "".
3. All those Gentiles that would be proselytes, and join
with the Jews in their policy, and dwell 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 pe-
culiar policy, civil or ecclesiastical, which were positives.
The reason is, (1.) Because they were all one body of poli-
tical 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 deli;
verer 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
" 2 Tim. iii. 15. Rom. xv. 4. xvi. 6. 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.
» Rom. i. 20, 21. ii. Exod. xii. 19.43. 48, 49. xx. 10. Lev. xvii. 12. 15.
xrm. 26. xxiv. 16. 22. Nmnb.ix. 14—16. 29,30. xix. 10. Deut; i. 16.
QUEST. CLVI.] CHRISTIAN ECCLESIASTICS. 547
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 likely some
did, as Enoch's prophecies were it is likely delivered, or else
they had not in terms been preserved till Jude's time). 3.
And God himself as aforesaid by actual providences, par-
doning, 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 y.
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 pecu-
liar 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 ''.
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 wor-
ship the true God ; neither was holiness and salvation con-
fined to them ; but were found in other nations. Therefore
though we have but little notice of the state of other king-
doms in their times, and scarcely know what national chur-
ches, (that is, whole nations professing saving faith,) there
were, yet we may well 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 Scrip-
tures of the Old Testament give us small account of other
countries, but of the Jews alone, with some of their neigh-
bours. 3. Shem was alive in Abraham's days, (yea, about
34 years after Abraham's death, and within 12 years of Ish-
mael's death, viz. till about An. Mundi 2158). And so
great and blessed a man as Shem, cannot be thought to be
y Psal. cxlv. 9. ciii. 19. c. 1. Rom. xiv. 11. Acts xxxiv. 3b. Jude
xiv. 15.
» Deut. xiv. 2, 3. vii. 2. 6, 7. Exod. xix. 5. vj. 7, 8. Lev. xx. 24. 26,
Deut. iv. 20. 3S. xxix. 13. xxxiii. 29. Rom. iii. 1— S.
548 CHRISTIAN DIRECTORY. [PART III.
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 si-
tuation of his country doth make many desert that opinion).
5. And Job and his friends shew that there were churches
then besides the Jews. 6. And it is not to be thought that
all IshmaeFs 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 passa-
ges in Jonah about Nineveh give us some such intimations
also. 10. And Japhet 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 there-
fore 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 *.
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 (ii
my " Method. Theologiae"), and shall only say now, 1. That]
those that receive not Christ and the Gospel revealed an<
a It is this Jewish pride of their own prerogatives which Paul so much labouref
in all his epistles to pull down.
QUEST. CLVII.] CHRISTIAN ECCLESIASTICS. 549
offered to them cannot be saved ^. 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 Fa-
ther, 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 ^.
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 con-
clude this question) we are sure that the church hath this
prerogative above all others, that salvation is incompa-
rably 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 an-
cients, 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 in-
carnation put into a worse condition than they were in be-
fore ; but may be saved on the same terms that they might
have been saved on before**.
2. That Christ's apostles were in a state of salvation be-
fore they believed the articles of Christ's dying for sin, hia
resurrection, ascension, the giving of the Holy Ghost, and
Christ's coming to judgment, as they are now to be be-
lieved *.
3. That all the faithful before Christ's coming were sa-
ved 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 ^.
b Mark xvl. 16. John. iu. 16—20. i. 11, 12.
« Psal. xix. 1 — 5. Acts x. 2, 3. 35. Rom. ii.
•1 1 Tim. ii.4. iv. 10. Tit. ii. 11. John i. 29. iii. 17. iv. 42. Roro. i. 21.
• John i. 5. &c. ix. 12. &c. Matt. xvi. 29. John xti. 16. Luke xviii.34.
^ Mai. iii. 1, 2. John iv. 25.
550 CHRISTIAN DIRECTORY. [PART III.
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 s.
5. That the promises, covenant or law of grace was made
to all lapsed mankind in Adam and Noah ^.
6. That this law or covenant is still of the same tenor,
and not repealed'.
7. That this covenant giveth pardoning mercy, and sal-
vation, and promiseth victory over satan, to and by the ho-
ly seed ^.
8. That the condition on man's part, is repentance, and
faith in God as a merciful God thus pardoning sin, and sa-
ving the penitent believer. But just how particular or dis-
tinct their belief of the incarnation of Christ was to be, is
hard to determine K
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 °'.
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 the law of nature, that is, of lapsed, pardoned nature,
as the first was the natural law of innocence".
» Rom. ii. 12. 14. 26. Luke xii. 47, 48. xvi. 10.
i> Gen.iii. 15. ix. 1 — 4.
' Psal. cxxxvi. ciii. 27. c. 5.
^ Gen. Hi. 15. Jouah iii. 9, 10. iv. 2.
•Jonah ibid. Rom. ii. 4. Luke xiii. 3. 5. Acts x. 35. John iii. 19 — 21.
»»^ 1 John iv. 2, 3. 1 Tim. iii. 16.
« Rom. i.20, 21. Acts xiv. 17. Rom. H. 15, 16. Psal. xix. 1—3. Prov. i.
20 — 24. Exod. xxxiv. 6. Jer. iii.l2. John iv. 2. Luke vi. 36. xviii. 13.
I
I
QUEST. CLVII.] CHRISTIAN ECCLESIASTICS. 551
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
or belief of °.
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 p.
14. No man could ever be saved without believing in
God as a merciful, pardoning, saving God, though many
have been saved who knew not the person of Christ, deter-
minately. 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 na-
tion, he that feareth God and worketh righteousness is ac-
cepted of him"!.
15. All nations on earth that have not the Gospel, are
obliged by God to the use of certain means, and improve-
ment of certain mercies, in order or tendency to their salva-
tion. And it is their sin if they use them nof^.
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 ex-
plicit promise, yet) great and comfortable encouragement to
use that means in hope^.
17. Therefore the world is now in comparison of the
Catholic church, much like what it was before Christ's in-
carnation 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 on their hearts, and an accusing or excusing con-
science.
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 man
« Psal. cxlv. 9. 1 Tim. iv. 10. Rora. x. 20.
P Acts iv. 12. Johu xiv.6.
4 Heb. xi. 6. Acta x. 35. 2Thess. i. 11, 12. Jer. x. 25. Rom. x. 12—15.
' Acts xiv. 17. xvii. 27—30. Rom. i. 19—22. ii. 4. 7. 10. 14, 15. laa.
Iv. 6, 7.
Jonah iv. 2. iii. 10. Acts x. 35. Mal.iii. 14. Isa. xlv.l9. Deut. xxxii.
47. Mai. i. 10. Prov. i. 22 — 24. Gen. iv. 7. Rora. ii. iii.
552 CHRISTIAN DIRECTORY. [PART III.
kind from discerning the infinite goodness of God ; and oc-
casion 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 pro-
pounded means and possibility-natural of remedy ; and as T
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 al-
most 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."
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 su-
pernatural 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 know-
ledge of the Creator : human learning in the sense in ques-
tion 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 com-
mon to them and us ; else we must not have souls, bodies,
reason, health, time, meat, drink, clothes, &c., because hea-
thens have them. God's works are honourable, sought out
of all them that have pleasure therein ; and physical philo-
sophy is nothing but the knowledge of God's works. 3.
And the knowledge of languages is necessary both for hu-
man converse, and for the understanding the Scriptures
themselves. The Scriptures contain not a Greek and He-
brew grammar to understand the languages in which they
are written, but suppose us otherwise taught those tongues
QUEST. CLVIII.J CHRISTIAN ECCLESIASTICS. 553
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 ad-
vance 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 hu-
man 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 *.
But though none but proud fools will deny the need of
that human learning which improveth nature, and is subser-
vient 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 abun-
dance 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 ; when as 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, the Cartesians, Telesius,
* Prov. ii — vi. Psal. xcii. 5, 6. civ. 24, 25. cxiii. 5, 6. cvii. 8. 15. 21.
Ixvi. 3, 4. cxi. 2 — 6. cxiv. 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 njy. '* Treatise of
Knowledge," which sheweth the vanity of pretended learning.
554 CHRISTIAN DIRECTORY. [PART III.
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, re-
al and organical, (and he is the happy scholar who fasten-
eth upon the Certain and Useful parts well distinguished
from the rest, and truly useth them to their great and pro-
per ends) : but niceties and fooleries which some spend
their lives in for mere ostentation, and also uncertain pre-
sumptions, should be much neglected ; and the great, cer-
tain, necessary, saving verities of morality and the Gospel
must be dearly loved, and thankfully embraced, and stu-
diously learned, and faithfully practised, by all that would
prove wise men at last ".
Quest. CLix. If we think that Scripture and the law of nature
do in ant/ point contradict each other, which may he the stand-
ard by which the other must he 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, the evil of officious lies,
&c.)- 3. The Scriptures also have their plain and their ob-
scurer 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 ap-
parent contradiction in cases of equal clearness or doubt-
fulness, 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
till he doth see his error ; still remembering that natural
evidence hath this advantage, that it is, 1. First in order,
» 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. 1. 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, 21.
Eccl. i. 16—18. 1 Cor. viii. 1. 11. xiii. 2 — *• 8. Rom. ii. 20. James iii. 13, 14.
17. Jet. iv. 22. 1 Cor. viii. 2.
I
QUEST. CLX.] CHRISTIAN ECCLESIASTICS. 555
2. And most common and received by all ; but superna-
tural evidence hath this advantage, that it is for the most
part the most clear and satisfactory *.
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 cove-
nant, 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 y.
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 nowhere said, of Moses's law as such, that it should con-
tinue either till the end of the world, or till the day of judg-
ment, 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, 8cc. But here
in the Gospel he peremptorily resolveth against all innova-
tions and additions ^.
2. It is certain that God will make no new Scripture or
inspired Word as an infallible, universal rule for the exposi-
tion of the Word already written. For, 1. This were an
addition which he hath disclaimed, and, 2. It would imply
such an insufl&ciency in the Gospel to its ends (as being not
intelligible) as is contrary to its asserted perfection, and, 3.
« 1 John i. 1—3. Heb. ii. 3, 4.
y Gal. i. 7— 9. Matt, xxviii. 20. 2 Thess. i. 10, 11. Mark xvi. 15, 16.
» Rev xiv. 6. xxii. 18, 19. Heb. vH. 28, 29. 1 Tim. i. 16. Rom. vi. 22.
John V. 22. 24. vi. 27. 40. 47. xH. 50. Heb. i. 7—9.
556 CHRISTIAN DIRECTORY. [PART III.
It would be contrary to that established way for the under-
standing of the Scripture, which God hath already settled
and appointed for us till the end *.
3. It is certain that God will give all his servants in
their several measures, the help and illumination of his Spi-
rit, 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 befal 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 ^.
6. And all sober Christians should be the more cautious
of being deceived by their own imaginations, because cer-
tain 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 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.
Quest. CLXi. Is not a third rule of the Holy Ghost, or more
perfect kingdom of love to he expected, as different from the
reign of the Creator and Redeemer ?
Answ. 1. The works 'ad extra' and the reign of the Fa-
ther, Word and Spirit are undivided. But yet some things
* Eph. i. 18,19.
»> Micah ii. 11. 1 Kkigs xxil 21, 22. iJohn iv. 1, 2. 1 Thess. ii. 2.
i
QUEST. CLXI.] CHRISTIAN ECCLESIASTICS. 557
are more eminently attributed to one person in the Trinity,
and some to another ''.
2. By the law and covenant of innocency, the Creator
eminently ruled omnipotently. And the Son ruled eminent-
ly 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 king-
dom of love by the Spirit, and shall have the perfect king-
dom in heaven ; and besides the initial and the perfect there
is no other. Nor is the perfect kingdom to be expected be-
fore 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
an hundred fold (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 pro-
mise." 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^
•» John V. 22. 26. Prov. i. 20, 21.
* Matt, v.l 1,12. Luke xviii. 22, 23. Matt. x. 41,42. Luke vi. 25. xvi JO.
1 Cor. xii. 2, 3. v. 1, 3. 8. Matt, xviii. 10. 1 Tliess. 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.
558 CHRISTIAN DIRECTORY. [PART III.
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 ^.
2. But he hath not promised to 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 mira-
cles.
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 ^. And pro-
vidence (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 dis-
putation 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.
Quest. CLX I II. Is the Scripture to be tried by thi Spirit,
or the Spirit by the Scripture, and which of them is to be
preferred^
dLukexxiii. 8. ^ j Cgi\ xii. 28,29. Heb. ii. 3, 4. John x. 41.
1
QUEST. CLXIII.] CHRISTIAN ECCLESIASTICS. 559
Answ. I put the question thus confusedly, for the sake
of those that use to do so, to shew 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. Be-
tween 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 Scrip-
ture 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 infalli-
ble dictates of the Spirit in the apostles, are more perfect
than any of our apprehensions which come by the same Spi-
rit (which we have not in so great a measure 0-
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 Scripture, before the Spirit's illu-
minating of us to understand them, or before any present in-
spirations, 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 ^.
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 opera-
tions in ourselves and his revelations to any pretenders now,
by the Spirit's operations in the apostles, and by their reve-
lations recorded for our use. For they and not we are called
foundations of the church ^,
^ 1 John iv. i, ^. 6. Joha xviii. 37. viii. 47.
K Acts xvii. 11, 12. Matt. v. 18. Rom. xvi. 26. Matt, xxviil. 20. Luke
X. 16.
h Rev. ii. 2. Jude 17. 2 Pet. iii. 2. Ephes. iv. 11, 12. 1 Cor. xii. 28, 29.
Ephes. ii. 20.
560 CHRISTIAN DIRECTORY. [PART III.
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 re-
jected as a deceit \
2. If it be the same thing which is in the Scripture, we
have it more certainly revealed already ; therefore the reve-
lation 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 a,bout 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 cautious
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 shew,
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 be-
lief; you must stay till the event shew whether he say true
or not ; and not act any thing in the mean time upon an un-
proved presumption either of the truth or falsehood of his
words ^,
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
» Actsxvii. 11. iCor. XV. 3, 4.
John X. 35. xix. 24. 28. 36, S7.
'' John Hi. 2. xiii. 19. xiv. 20.
Luke xxi. 7. 9. 28. 31. 36. Matt.
:iv. 34. xxi. 4.
QUEST. CLXVI.] CHRISTIAN ECCLESIASTICS. 561
they may be deceived themselves. As also to take hys-
terical, or melancholy delirations or conceptions for the
revelations of the Spirit of God, and so to father falsehood
upon God.
Quest. CLXv. May one be saved who believeth that the Scrip-
ture hath any mistake or error y 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 ^
2. No man can be saved who believeth not the points
that are essential to true godliness ; nor any man that hear-
eth 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, Revelations,)
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 deli-
very and recording of all the great, substantial, necessary
points of the Gospel, but not to an infallibility in every bye-
expression, phrase, citation, or circumstance, doth disad-
vantage his own faith as to all the rest ; but yet may be
saved, if he believe the substance with a sound and practi-
cal belief".
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. 1. 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 in-
dited by inspiration of the infallible Spirit of God, and to be
' 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.
"» Mark xvi. 16. Rora. x. 12, 13. John iii. 16, 18. 1 John ir. 2, 3i
VOL. V. O O
e562 CHRISTIAN DIRECTORY. [PART III.
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 an 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 imper-
fect law and rule, which must be made up with the supple-
ment of traditions or revelations. 6. And they that think
i<^^was adapted only to the time it was written in, and not
ta our's, 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 elegan-
cy 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 deter-
mine 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 in-
vent 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.
1 1 . 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 ".
II. Those give too much (in bulk, but too little in vir-
tue) to 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
n James iv. 12. Isa. xxxiii. 22. Rev. xxii. 18, l9. Matt, xxviii. 20. Isa.
viii. 16, 20. Psal. xix. 7, 8. cxix. 130. Prov. xiv. 20. 22. viii. 5. Deut. xii. 32.
OUEST. CLXVI.] CHRISTIAN ECCLESIASTICS. 608
aad apostles wrote, and the miracles and providences which
have attested them °.
4. And those that think that it is sufficient for its own
promulgation, or the people's instruction, without the mi-
nistry 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, vivifica-
tion and inward operation to that end p.
6. And they that say that no man can be saved by the
knowledge, belief, love, and practice of all the substantial
parts of Christianity brought to him by tradition, parents,
or preachers, who tell him nothing of the Scriptures, but de-
liver him the doctrines as attested by miracles and the Spi-
rit without any notice of the book.
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
devirs words to Eve, of Job, to Christ, &c., to be all
true.
12. And they that say that all passages in the Scrip-
ture 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, dea-
connesses, &c.).
13. And they that make Scripture so perfect a rule to
our belief, that nothing is to be taken for certain, that
• 1 John i. 1—3. 3 John 12. Ileb. ii. 3, 4. John ii. 24. Ephe8.iv. 8—16.
P John vi. 63. Rom. Tiu. 9. t John iii. 24. John iii. 5, 6.
564 CHRISTIAN DIRECTORY. [PART III.
Cometh to us any other way, (as natural knowledge, or his-
torical).
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 ex-
pressions 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 *i.
1 6. And those that Jewishly feign a multitude of unprov-
ed mysteries to lie in the letters, order, numbers, and proper
names in Scripture, (though I deny not that there is much
mystery w^hich w^e 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 des-
truction.
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 un-
derstand them «■.
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 doubt-
ful texts thereupon', 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 overdoing.
III. The dangers of the former detracting from the Scrip-
ture 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 beheve; and
emboldeneth men to sin, by diminishing the authority of
'1 1 Cor. xiv. 33. 40. 26. ' Heb. v. 10—12.
* Of which see Lud, CapelJus Grit. Sacr.
QUEST. CLXVII.] CHRISTIAN ECCLESIASTICS. 565
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 usur-
pations, and traditions, as supplements to the Holy Scrip-
tures ; 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 overdoing 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 be 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.
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, mi-
nistry, 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
566 CHRISTIAN DIRECTORY. [PART III.
apostles seal that doctrine to us, and confirm our faith
in it^
3. The Spirit in our faithful pastors and teachers teach-
eth us by them to pray and preach ".
4. The Spirit by illumination, quickening, and sanctifi^
cation, 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 de-
sires 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 ex-
cellent thing in all the world. This is the Spirit's princi-
pal help*.
5. The same Spirit doth incline our hearts to the dili-
gent use of all those means, by which his abilities may be
increased ; as to read, and hear, and confer, and to use our-
selves 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, rea-
son, 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 quicken-
ing 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 y.
t Heb. ii. 3, 4. 1 Pet. i. 2. 22. «» 2 Thess. i. 11.
» 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. xvirL
SI. xi. 19.
y Rom. vii. 6. John iv. 23, 24. vii. 38, 39. 1 Cor. ii. 10, 1i. vi. 11. 17,
2 Cor. iv. 13. Gal. V. 5. 16— 18.25. Ephes.iii.i6. v. 9. 18. vi. 18. 1 Thesf.
V. 19.
QUEST. CLXVIIl.] CHRISTIAN ECCLESIASTICS. 567
Yea, the same Spirit thus by common helps assisteth
even bad men in praying and preaching, giving them com-
mon habits and acts that are short of special saving grace.
Whereas men left to themselves without God's Spirit, have
none of all these aforementioned 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 *.
Quest. CLxvm. Are not our own reasons, studies, memory, striv-
ings, books, forms, methods, and ministry needless, yea, a
hurtful quenching or preventing of the Spirit, and setting up
our own, instead of the Spirits operation ?
Answ. 1 . Yes : if we do it in a conceit of the sufficiency
of ourselves ^, 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 rea-
sonably expect his help : I doubt among men counted learn-
ed and rational there are too many such ^, 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 enthu-
siasts, and self-conceited people ; when yet the Spirit him-
self saith, " If any man have not the Spirit of Christ, the
same is none of his ''" And " Because we are sons God
hath sent forth the Spirit of his Son into our hearts, where-
by we cry Abba, Father**."
2. But if we give to reason, memory, study, books, me-
thods, 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 Spi-
rit'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 neg-
* Rom. viii. 26. * John xv. 1. 3—5.7.
'' Even among them that m their ordination Jiefird ** Ileceive ye thit Holy
Ghost," and "Over which the Holy Ghost hath made you overseers."
' Rom. viii. 9. *• Gah iv. 6>
568 CHRISTIAN DIRECTORY. [PART III.
lecter 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 labo-
rious 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 ®, may find that the spirit of sloth hath des-
troyed 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 ^"
Quest. CLxix. How doth the Holy Ghost set bishops over the
churches ?
Answ, 1. By making the office itself, so far as the apos-
tles had any hand in it, Christ himself having made their
office 8.
, 2. The Holy Ghost in the electors and ordainers direct-
eth 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 faith-
ful electors and ordainers ever since**,
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 extraordi-
nary 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
pompetently qualified, is not called by the Holy Ghost;
« Isa. Ixiv. 7. Matt. vii. 13, 14. 2 Pet. i. 10.
f Heb, xi. 6. s Acts xt. 28.
»» Acti i. 24. xiii. 2. xv. 28> &c xiv. 23.
i
QUEST. CLXX.] CHRISTIAN ECCLESIASTICS. 569
when Christ ascended, he gave " gifts to men, some apos-
tles, prophets, and evangelists, some pastors and teachers,
for the edifying of his body V' ^c.
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 transcen-
dent 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 holi-
ness as distinct from mere relative. 2. It is taken for the
relation of any thing to God as his own peculiar appro-
priated 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.) Econo-
mical. (3.) Political. Those devoted to this general ser-
vice 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 re-
latively holy in a special sense, as thus devoted and sepa-
rated to God.
2. All the baptized and professors (not apostate) are
* Ephes. iv. r—lo. 1 Cor. xii. 12, IS. 28, 29,
570 CHRISTIAN DIRECTORY. [PART III.
relatively holy, as verbally devoted and separated to
God.
3. All that are ordained to the sacred ministry are re-
latively holy, as devoted and separated to that office. And
the vv^ell 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 uten-
sils, as being more nearly 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 ''.
II. Every thing should be reverenced according to the
measure of its holiness ; and this expressed by such signs,
gestures, actions, as are most fit 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 pre-
serve due reverence to God and to his worship K
k Mark vi. 20. Col. i. 'i^ Tit. f. 8. 1 Pet. i. 15,r 16. iiu 5. 2 Pet. iii. 1 1 .
Exod. xxii. 31. 1 Cor. i. 1—3. vi. 9—11. Heb. xii. 14. Tit. iii. 3. 5, 6. ii.
13,14. iPet. ii. 5. 9. Exod. xix. 6. Horn. i. 1, 2. 1 Cor. iii. 17. vii. J4.
Zech. ii. 12. Hag. ii. 12. Luke i. 70. 72. Ezra viii. 28. ix. 2. Num. ixxi. 6.
vi; 8. 20. Lev. xvi. 4. 33. Exod. xxix. 6. 33. Psal. Ixxxix. 20. Num. xxxv. 25.
2Tim. iii. 15. Isa. Iviii. 13. Psal. xlii. 4. 2 Pet. i. 18. 21. Psal. Ixxxvii. 1.
Num. V. 17. Exod. iii. 5. 1 Sam. xxi. 5. Neh. viii. 9—11.
» 1 Cor. xvi. 20.
Q. CLXXI.] CHRISTIAN ECCLESIASTICS. 571
Quest. CLXXI. What is sacrilege, and what not f
Answ. I. Sacrilege is robbing God by the unjust aliena-
tion 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 si-
lencing 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™.
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 of
other holy service, when sickness, disability of body, or
violence utterly disable us.
2. Nor to alienate temples, lands, goods, or utensild;
when providence maketh it needful to the church's good ;
so the fire in London hath caused a diminution of the num-
ber 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.
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 ofX
As if a man devote his wife to chastity, or his son to th€
ministry against their wills : or if a man vow himself to the
ministry that is unable and hath no call : or if so much
hinds or goods be consecrated, as is superfluous, useless,
and injurious to the common welfare and the state. Aliena-
tion in these cases is no sin.
■» Rom. ii. a2. 2 Pet. ii. 20—22. Heb. vi. 6, 7. x. 26—29. 1 Tliess. \\.
15, 16. Lev, xix. 8. Heb. xii. 16. Acts v. 5, &c, Ezck. xxii. 26. xlii. JO,
xllv. 23.
572 CHRISTIAN DIRECTORY. [PART HI.
Quest. cLxxii. Are all religious and private meetings, forbid-
den by rulers, unlawful conventicles ? Or are any such ne-
cessary ?
Answ. Though both such meetings and our prisons tell
us how greatly we now differ about this point, in the appli-.
cation 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,
1. 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 ".
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 unne-
cessary 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 °.
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 slan-
dered, 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 p.
n Psal. i. 2. 4, 5. xxii. 25. xxxv. 18. xl. 9, 10. Acts xxviii. ult. Heb. x,
25. Acts XX. 7. i. 15. ii. 44. 1 Cor. xiv. 23.
<' t Cor. xvi. 19. Rom. xvi. 5. Acts xii. 12. Col. iv. 15.
P Matt, xviii. 20. 1 Cor. ix. 16. 1 Thess. ii. 15, 16. Acts iv. 19. See Pr.
Hammond in loc.
Q. CLXXII.] CHRISTIAN ECCLESIASTICS. 573
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 disabi-
lity, unwillingness, or negligence, or all, are insufficient for
all that public and private ministerial work, which God
hath appointed for the instruction, persuasion, and salva-
tion of such necessitous souls, there is need of more minis-
terial help *i.
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 oppor-
tunity ; 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 "".
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 assemblers ;) 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; I. In that they did congregate in private them-
selves, 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 pre-
< 1 Tim. ii. 8. Acts viii. 4. 1 John iii. 17. 2 Tim. iv. 1—3. Heb. x. «5.
' See much of this case handled before Quest. 109, 110.
5J4 CHRISTIAN DIRECTOKY. [PART HI.
sent, 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 al-
loweth the minister there to pray and instruct the person ac-
cording to his own ability, about repentance, faith in Christ,
and preparation for death and the life to come, and forbid-
deth not the friends and neighbours of the sick to be pre-
sent. 6. Because the liturgy and canons allow private com-
munion 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 minis-
ter. (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 thou-
sands that when they have heard a sermon cannot remember
it, but lose it presently. If these that cannot read or remem-
ber, 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 dis-
tinguished 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 dan-
gerous than quiet times. And so even the Scottish church
forbad private meetings in the Separatists' days of late.
And when they do more hurt than good, and are justly for-
bidden, no doubt in that case, it is a duty to obey and to
forbear them, as is aforesaid.
i
Q. CLXXIII.] CHRISTIAN ECCLESIASTICS. 575
Quest. CLXXIII. What particular directions for order of stu-
dies, and books should be observed by young students ?
Because disorder is so great a disadvantage to young
Biudents, 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
tthese two demands.
I. 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 ul-
timate 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 hi3 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 betime, and frequently urged upon their
hearts. 2. Therefore the creed, the Lord's prayer, and de-
iCalogue, must be opened to such betime ; that is, they must
be wisely catechised. 3. They must be taught the Scrip-
ture 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
576 CHRISTJAN DIRECTORY. [PART llti
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 re-
novation. 7. They must be trained up in the practice of god-
liness, 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,
freewill, 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 per-
son, and an adopted heir of life eternal. And by close ex*
amination 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 sal*
vation 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 5 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 minis-
try 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 un-
der 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 O how happily will all
Q. CLXXIII.] CHRISTIAN ECCLESIASTICS. 577
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 inclina-
tions ; 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 minis-
try ; so that such a one can say more from the feeling and
experience of his soul, than another can in a long time ga-
ther 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 more likely
to be attended by a greater blessing from God. 7. And
there are many controversies in the church, which an expe-
rienced, holy person, (* caeteris paribus') hath great advan-
tage 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 judg-
ment.' 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 pre-,
cepts of logic : and let them learn some epitome of logic
without book. In this time also let them be much conver-
sant 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 accord-
ing 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 2l\\ * ovroXoyia or knowledge of real en
tities into one science ; both spirits and bodies j God be-
VOL. V. p p
578 CHRISTIAN DIRECTORY. [PART III.
ing 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 dependance of bodies on spi-
rits, 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 know-
ledge of man's soul is apart 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 there-
fore 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 know-
ledge 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 miniis notis.' Lay no stress on
small or doubtful things.
Direct, ix. Metaphysics as now taken is a mixture of or-
ganical and real knowledge ; and part of it belongeth to lo-
gic (the organical part), and the rest is theology, and pneu-
matology , and the highest parts of ontology, or real science.
Direct, x. In studying philosophy, 1. See that you nei-
Q. CLXXIII.] CHRISTIAN ECCLESIASTICS. ^79
ther neglect any helps of those that have gone before you,
under pretence of taking nothing upon trust, and of study-
ing 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 writer 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 phi-
losophers, so uncertain a multitude of their assertions, so
various their sects, and so easy is it 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 beings; but they run into many un-
proved fanaticisms, and into divers errors, and want the de-
sirable 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, erro-
neous conceptions and assertions, are so placed by him, as
to have a troublhig 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 liobbes, 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 carcase 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
580 CHRISTIAN DIRECTORY. [PART III.
great deal more that must be 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 con-
sequence. 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 howi
defective their philosophy is made by their omissions.]
Lullius and his followers fit not their method to the true^
order of the matter. Scahger, Scheggius, Wendeline and:i
Sennertus (especially in his Hypomnemata) were great men,
and have many excellent things ; but too much of Aristotle'j
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 oi
method, and several unproveable particulars, make it likei
all human works imperfect.
Therefore if I must direct you according to my judg-
ment, I must advise you, 1. To suppose that philosophers
are all still in very great darkness, and there is much confu-
sion, 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 understand-
ings 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 ;
I
Q. CLXXIII.] CHRISTIAN ECCLESIASTICS. 581
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, espe-
cially * de mundo et de homine,' in my " Methodus Theolo-
giae," though I expect it should no more satisfy others,
than any of their's have satisfied me.
Direct, xi. 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 logi-
cal notions first which are unsuitable to true physical
beings.
Direct, xii. Somewhat of ethics may be well learned of
philosophers, but it is nothing to the Scripture's Christian
ethics.
Direct, xiii. 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 under-
standing and elocutioa, which hath least of appearing art
or affectation, is ever the most effectual, and of best es-
teem.
Direct, xiv. 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 govern-
ment 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 our 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 no- .
tifieth it to us.
Direct, xv. When you come to divinity, I am not for
their way that would have you begin with the fathers, and
582 CHRISTIAN DIRECTORY. [PART III.
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 ig-
norance and error. We must not be so blind or unthank-
ful to God as to deny that later times have brought forth
abundance of theological writings, incomparably more me- ,
thodical, 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 conjunc-
tion of English catechisms, and the confessions of all the
churches, and the practical holy writings of our English di-
vines : and that you never separate these asunder *. These
practical books do commonly themselves contain the prin-
ciples, 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,
^nd 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
* I mention not your reading the Scripture, as supposing it must be your con-
stant work.
Q. CLXXIII.] CHRISTIAN ECCLESIASTICS. 583
their proper places, where they stand in their several res-
pects 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
wiser and make you happy, and give you solid peace and
comfort.
Direct, xvi. 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 part, 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, xvii. With them read the best commentators on
the Scriptures, old and new.
Direct, xviii. And then set yourselves to the study of
church-controversies (though those that the times make ne-
cessary 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, xix. 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 re-
ligion is still the same thing, and therefore we must have no
other religion in the great and necessary parts than they
had.
Direct, xx. 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
584 CHRISTIAN DIRECTORY. [PART III.
take more on trust from their authors, and confess their
weakness.
Direct, xxi. 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.
1 proceed now to give you some names of books.
Quest, c L X X I V . What books, especially of theology, should one
choose, vjhofor want of money or time, can read hut 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 to you 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 com-
mend 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.
Q. CLXXIV.] CHRISTIAN ECCLESIASTICS. 585
another may excel him in some particulars, and say that
which he omitteth, or mistaketh in. 3. But especially be-
cause 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 wri-
ters, 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 their*s out of councils and
fathers, they triumph as if they had justified their church-
tyranny. 4. And the very subjects that are to be under-
stood are numerous, and few m^n 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, convin-
cing 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 Neotorics : 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
sheweth 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 ne-
ver intended for : 2. And we may by other books be great-
ly helped in understanding them.
3. If other books were not needful, teachers werenotneed-
ful ; for writing is but the most advantageous way of teach-
ing by fixed characters, which fly not from our memory as
transient words do. And who is it that imderstandeth the
Scriptures that never had a teacher ? And why said the
586 CHRISTIAN DIRECTORY. [PART III.
eunuch, " How should I (understand what I read) unless
some man guide me * ? " And why did Christ set teachers
in his church to the end, till it be perfected ", 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 over-
valued 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 de-
fending 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.
t Acts viii. 31. " Eph. iv. 11—13.
i
Q. CLXXIV.] CHRISTIAN ECCLESIASTICS, 687
I. I will name you the poorest or smallest library that
is tolerable.
II. The poorer ^though not the poorest); where a com-
petent 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 Conscien-
tige (which are both in Latin and English), and his Bellar-
minus 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. Brad-
shaw 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. Swin-
nock, 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 Command-
ments, 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 Tai-
lor, 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
588 CHRISTIAN DIRECTORY. [PART III.
Life and Letters, and Treatise of Conversion, Mr. Samuel
Clarke's Lives, and his Martyrology, The Morning Exer-
cises at St. Giles Cripplegate, and at St. Giles in the Fields,
Mr. Benjamin Baxter's Sermons, Mr. George Hopkins'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, TertuUian
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., Wende-
lini Theolog., Snecani Method. Descriptio, Davenant's
Works, and Camero's, Le Blanc's Theses, Grotius de Satis-
fact., Caranza's Epitom. Concil., Usher's Annals, and An-
swer to the Jesuit, and de Success. Eccles. Stat., Drelin-
court's and Poole's Manual, Corpus Confessionum.
II. When you can get more, the next rank must have all
the fornaer with these additions following.
I, For lexicons : 1. For Latin besides Goldman, or Ho-
lyoke, or rather Button's Morellius, or Cowper, get Mar-
tinii Onomasticon : 2. For Greek, Scapula, Pasor, Simpson
and Henricpetri Lexicon. 3. For Hebrew, Buxtorf, Schind-
Jer, Leigh.
II, For logic : 1. Fasciculus Logicus, or Smith, Keck-
erman, Burgersdicius. 2. Of the moderate Ramists, that
take in both, Henry Gutherleth.
III. For physics: 1. Magirus, Combachius, Burgers-
dicius, 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 Exercita-
tiones.
I
Q. CLXXIV.] CHRISTIAN ECCLESIASTICS. 589
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, Orcelius,
Mercator, Heylin, the globe or map Geog. Nubiens.
IX. Of mathematics in general : Euclid, Barrow, Rami
Schol. cum prolegem., 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 Chro-
noL, Usher's Annals, IdeaHistor. Univers., Bucholtzer, Cal-
visius, 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 Ro-
manus.
16. Of China, Siam, Japan, &c* Varenius, Maflfaei His-
tor. Indica cum Epist. Jesuit., Alvarez and Martinius*
16. Of Indostan, Terry.
5P0 CHRISTIAN DIRECTORY* [PART lit.
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, Sul-
pitius Severus, Theodoret, Victor Uticensis, Beda, Jacobus
a Vitriaco, Nicephorus Callist., Platina and Massonius de
vitis Pontif., Abbas Urspergensis, Sleidan, Micrselius, Gen-
tii Hist. Jud., Molani Martyrolog., darkens Martyrolog.,
Hottinger, Illyrici Catalogus Testium Veritatis, or Morney's
Mystery of Iniquity, Perin and Morland's History of Pied-
mont, and the Waldenses, Histor. Persecut. Bohem., Scul-
teti Annales, et Curriculum Vitae suse, Knox's and Spots-
wood's Hist. Scot., Regenvolscius Hist. Eccl. Sclavon.,
Usher's Primordia Eccles.Brit., Parker's Antiquitates Brit.,
Melchior Adami Vitee 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 epis-
tles of Melancthon, Calvin, Beza, Saravia.
XVI. Of medicine, study no more than such as Horstius
de Sanitate Studiosorum Tuenda, or FoUinus, or Gratero-
lus, or an Herbal, except you can go quite through with it ;
lest by a 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 pleas-
ed 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 Besol-
dus, Willius, Danaeus, Fragoso de Reg. Rep., Mr. Lawson's
Theological Works, Angelius, Dr. Zouch, Grotius de Jure
Belli, Mynsynger's Institut., Wesembecius, Calvin's Lexi-
con, Eustachius's Ethics and Pemble's.
XVIII. For methods of divinity, read Paraeus's edition
of Ursine, Trelcatius, Amesii Medulla, Musculi Loci Com-
munes, Dr. Tully, Georg. Sohnius, Tzegedine's Tables, Cal-
Q. CLXXIV.J CHRISTIAN ECCLESIASTICS. 591
vin's Institutions, or Colonius's abbreviation of him, Law-
son'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, Gib-
bon's Sermon of Justification, Hotchkis of Forgiveness of
Sin, all Davenant's Works, Camero's Works, Testardus de
Natura et Gratia, all Josua Placaeus's Works, Theses Salmu-
rienses, Amyraldus, Johan. Bergius, Conrad. Bergius, Lu-
dovic. Crocii Syntag. Theolog. Synod. Dort, especially the
British and Breme Divines in suffrag., Jansenii Augustinus,
all Augustine, Prosper and Fulgentius, Musculi Loci Com-
munes, Dalleus de Redemp., Wotton de Reconcil., Gata-
ker, Woodbridge of Justification, Stillingfleet, Usher's An-
swer to the Jesuit's Challenge, and his Notes de Redempt.
Univers., W. Fenner, Rob. Baronius de Peccato Mort. et
Ven., Mr. Preston, Whateley, Vossii Theses, BuUinger's
Decades, Robert Abbot.
XX. Commentators (besides the forenamed Annota-
tions), 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 Cri-
tics, Ainsworth, Mollerus, Willet, Parseus, Musculus, Lyra,
Estius, Jansenius, Chemnitius Harm., Mr. Cradock's Harm.,
Maldonate, Lorinus, Dixon, Hutchinson, Drusius, Piche-
relli Opuscula.
XXI. Such as open some hard texts only, and recon-
cile seeming contradictions, Thaddseus, Spanhemii Dubia
Evangelica, Magrii Conciliat., Sharpii Symphonia, Bertram,
Brugensis, Alba, Walther, Lydius, Gatakeri Cinnus et alia,
Richardson, Camero's Myrothec, with Lud. Capellus, Croy-
us, 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 : Brough-
ton'g Consent of Scripture, Usher of the Septuagint, &c.
592 CHRISTIAN DIRECTORY. [PART III.
lUirici Clavis Scripturge, the foresaid Treatises of Customs,
all Bochattus (Geograph. et de Animalibus), Brierwood's
Enquiries, Buxtorf de Synag. Jud., Cunaeus, Sigonius and
Steph. Menochius de Repub.Hebr., Sixt. Amama, Euseb.
Nirembergius de Antiq. Scripturae, the Polyglott Bibles va-
rious versions, Ravanellusi
XXIII. For defence of the Christian faith against
atheists and infidels : Hier. Savonarola, Vander Meulin, Stil-
lingfleet'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, Les-
sius, Waddesworth of the Immortality of the Soul, Sir
Charles Wolseley against Atheism, Aut Deus aut Nihil, be-
sides abundance of the Fathers, John Goodwin of Scrip-
tures.
XXIV. Cases of conscience, besides Amesius, Perkins,
Dixon, Greg. Sayrus's Clavis Regia, Azarius, Dr. Jer. Tay-
lor's Ductor Dubitantium.
XXV. Councils : Lydius Caranza, Crab, Binnius, SpeU
man, Justellus, Synod. Dordr.
XXVI. Canonists and helps to understand councils : The
Decretals, or Corpus Juris Canon., Zabarell, Panormitane,
Navarrus, Albaspinaeus, Justellus, Blondel de Decret., Bal-
samon, Zonaras and Photius, Miraei Notitia Episcopatuum
(but not trusty), Chenu de Episcopatibus Gallicis, Filesa-
cus* Histor. ConciL Trident.
XXVII. Fathers : Clem. Rom., Usher's and Iz. Vossii
Ignatius, Justin Martyr, Irenaeus, Clem. Alexand., Tertul-
lian, Cyprian, Origen, Athenagoras, Tatianus, Arnobius
cum Minutio Fcelice, Lactantius, Athanasius. These are
not very voluminous : Optatus, Eusebii Preparatio et De-
monstratio Evangelica, as much of Hierom, Augustine, and
Chrysostom as you can; Hilarius Pictaviensis, Prosper, Ful-
gentius, Vincent. Lirinensis, (and before them) Basil. Greg.
Nazianzen, and Greg Nyssen., Epiphanius, Ambrose, Pau-
linus 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
i
Q. CLXXIV.] CHRISTIAN ECCLESIASTICS. 593
Critica Sacra, Dr. James, all Bishop Usher's Works ; (but
above all, a manuscript of his now in the hands of the arch-
bishop of Canterbury ;) Sixti Senensis Bibliotheca, Posse-
vinus, 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 Scrip toribus Eccle-
siast., Casaubonis Exercit., Vedelius de Sapient. Veterum,
Polydore Virgil de Invent. Rer, Albaspine, Vossii Histor.
Pelag. et de Symbolis, Pauli Erinachi Trias Patrum, Photii
Biblioth., Rouse's Mella Patrum, De la Cerda, and many
other's JMotes.
XXIX. Later writers and schoolmen : Damasus, Ansel-
mus Cantuar., Guilielmu? Parisiensis, Guil. de Sancto
Amore, Gerhardus Zutphaniensis (in Bibl. Patr.) Thaulerus,
Thomas a Kempis, Lombard, Aquinas, Durandus, Scotus,
Ockham, Greg. Ariminiensis, Rada, Alvarez, Ruiz, Suarez,
Lud. a Dola, Ripalda, Buridanes Ethics, Meurisse Meta-
phys., Ferrii Scholast. Orthod. et Defens., Posewitz The-
olog. Scholast., Dr. Twisse, Strangius, Rob. Baronii Meta-
phys., 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, Rich-
worth's and White's Dialogues.
Against them: Amesii Bellarm. Enervatus, Dr. Chal-
loner's Credo Eccles. Cathol., Chamier, Sadeel, Chillingr
worth. 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 Dallseus's Works ; Albertinus de Transubst.
cum Clodii Defens., Davenant de Justitia et Determina-
tiones. Rivet's Cathol. Orthod., Pet. Molinsei 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.
VOL. v. Q Q
594 CHRISTIAN DIRECTORY. [PART III.
Cousins, Bishop of Durham, of the Canon of Scripture,
Drelincourt's Manual, Poole's Nullity and Dial., Bishop
Downame de Antichristo, Stillingfleet, Tillotson, Voetius
4e Desper. Causa Papatus. Especially for the right of
kings against them; Will. Barclay, Grotius de Imperio
^ummar. Potest., Bishop Bilson of Obedience, Bishop
Carlton de Jurisdictione, Bishop Robert Abbots, Goldas-
tus de Monarchia, (a multitude of old writers collected,) and
Constitut. Imperial., M. Ant. de Dominis Spalatensis de
Republ. Eccl. ; all Ludovicus Molinaeus's Works.
2. About predestination, grace, freewill, the Jesuits,
Lutherans, and Arminians against the Dominicans, Jansen-
ists, and Calvinists. On one side, Molinaeus, Fonseca,
Pennottus propugnac. Libert. Petr. a Sancto Joseph, Armi-
nius, Episcopius, Corvinus, Grevinchovius, Tilenus, Tilenus,
Junior.
On the other side ; Alvarez, Zumel, Jansenius, Twisse,
Synod. Dord., Molinaei Anatom. Armini., Amesius, Zan-
chius, &c But the Conciliators are soundest.
3. Of Socinianismand Arianism. For them: historians,
Philostorgius and Sandius : disputers, Volkelius, Socinus,
Lushington on the Hebr.
Against them : Jos. Placaeus, Stegman, Botsaccus, Gro-
tius de Satisfact., Zarnovecius, and Joh. Junius de Satis-
fact., 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,, spe-
cially Le Blanc, also Pemble, Bishop Downame, Warren.
6. 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. Iron-
side, Heylin, Pocklington, Franc. White, Brierwood, Broad.
1
Q. CLXXIV.] CHRISTIAN ECCLESIASTICS. 595
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 Dioce-
san's Trial, Blondel de Episc. et Presbyt., Salmasius, Smec-
tymnuus.
Pro. Petavius, Saravia, George Downame, Bilson,
Hooker, Whitgift, Dr. Hammond.
9. Of the rest of English conformity, liturgy, and cere-
monies : pro. Dr. John Burgess, Whitgift, Hooker, Sprint's
Necessity of Conformity in Case of Deprivation, Paybody
of Kneeling, Fulwood, Stileman, Durel, the Friendly De-
bate, 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 con-
tain but little of the true state of the case.
10. Of Erastianism : pro. Erastus, Coleman, Hussey,
Lud. Molinesus, (in appearance,) Selden de Synedriis.
Cont. Beza, Gillespie's Aaron's Rod, and Nihil Respou-
des, 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, Gilford, 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.
^96 CHRISTIAN DIRECTORY. [PART III.
XXXI. Conciliators. 1. Between discordant Chris-
tians in general j 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, Piche-
vellus, Erasmus, Wicelius, Cassander, Baldwin, Grotius, Da-
venport, alias Franca Sancta Clara, M. A. de Dom. Spala-
tensisdettep. Eccles., Guil. Forbes Episcop. Edinburgens.,
Dr. Hammond, specially on Thess. and Rev. ; but Le Blanc
j udiciously only by right stating and narrowing controversies.
See Pet. Heyliii of the Life of Archbishop Laud, Bishop.
Bramhall.
3 Between all Protestants, especially Lutherans, Ar^
minians, and the Reformed Churches : Durseus, Calixtuj
Hall's Peacemaker, and Pax Terris, Bishop Morton, Dave-j
nant, and Hall together, their Pacific. ; Amy raid us, Juniui
de Praedeterminatione and Irenic, Hottonus de Tolerantia)
Paraei Irenic, Scultetus in Tit., all the judicious Treatises]
commended xviii. And of Papists about the like controj-
versies ; 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 Peacemakel
and Modest Offer, Burroughs's Cure of Heart Division?
Matt. Newcomen's Reconcil. of Presb. and Indep., The New!
England Synod's Prop, and the Defence, Lloyd.
Ill, I have gone so far in this second rank, that I must ad(
but a few more for the third, lest I go above a poor man's]
library.
I. Add when you can to your lexicons, Morellius or
Cowper, Beckman de Orig. Verb., Phavorinus and Hesy-
chius, and Dr. Castle's Oriental Lexicon.
II. To logicians, Downame, Dietericus, Lublin, Smig-
letius, with Aristotle, Claubergius.
III. To physics, Philoponus, Telesius, Le Grand, Carte-
sius, Regius, Hereboord, Sckeggius, Gassendus, Patricius,
K. Digby, White.
Q. CLXXIV.] CHRISTIAN ECCLESIASTICS. 697
IV. De corpore humano : Crook's Anatomy, or Vesa-
lius. Lower de Motu Cordis, Harvey and Wallaeus de Circu-
lat. Sang., Willis's Works, Needharn de Form. FoBtus, Steno
de Musculis, Sylvius, Home, 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, Bur-
gersdicius, Senguerdius, Jacchseus, Gorlseus, Ritschel, Cam-
panella, 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 Dia-
conus, Luitprandus, Frodoardus, Cedrenus, Curopalates,
Ingulphus, Otho Frisengens.> Crantzius, Trithemius, Came-
rarius, Spondani Epit.Baronii, Luc.Osiander's Epit. Magde-
burg, Fox's Martyrology, Ehinger's History of England,
Will. Malmsbury, Matt. Westminster, Balgeus, Hollingshed,
Lord Herbert's Life of Hen. VII., The Lives of Edw. VI.,
Q. Eliz. by Camden, K. James by Wilson, K. Charles, Crom-
well'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 chur-
ches ; 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., Vossins de Historicis, Bezae
Icones, 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, Ger-
rard, Parkinson, Langham, Monardus. Dispensatories ;
London Physicians', Schroderus. Anatomists beforenamed,
and Knoblochius. Practitioners; Hippocrates, Galen, Cel-»
598 CHRISTIAN DIRECTORY. [PART III.
sus, Fernelius, Montani Consilia, Crato in Scholtzii, ep. et
Consil., Platerus, Forestus, Skenkii Observ., Hollerius, Sen-
nertus, Rondeletius, Horstius, Frambassarius, Scoltzii
Aphoris., Solenander, Epipban. Ferdinandus, Dodonaei
Praxis, Morellius, Schonbornii Manual, Dorncrellius, Con-
vingius de Ferment., Fienus, Gordonius ; especially Riverius,
Prevotius, et si vacat, Zacutius Lusitan., Hartman, Quer-
cetane, Crollius, Valentine, Helmont. For surgery ; Fa-
bricius Hildanus, Trigaltius, Forestus, ParsBus.
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, Wil-
lis de Fermentatione et de Febribus, Cattierus de Rheuma-
tismo, Marcuccius, &,c. de Melancholia, Schmuzen, &c. de
Calculo, Capellutus de Bubon., Guarencier's de Tabe An-
glica. It is too long to name all.
So Rudius de Pulsibus, Forestus de Insert. Urin. judic.
Sanctorius et Opicius de Med. Statica, Deodatus de Disete-
tic. Bacon de Vita Longa, Venner, Brunfelsis.
X. To politics add, Tholosanus, Althusius, Arnisaeus,
Bodin de Rep. White.
To ethics, Buridane, More, Wendeline, Danaeus, Gata-
ker'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. Sne-
canus.
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, Cro-
cius in Eph., Luther in Galat., Sclater inThess., Cartwright
and Fulke on the Rhemists' Notes, Arth. Jackson's Annot.,
I
Q. CLXXIV.] CHRISTIAN ECCLESIASTICS. 599
Erasmus's Paraphrase, Tllyricus, Lightfoot, Tessanus, Me-
lancthon, Rollocke, Manton on James and Jude, Amesius
on Pet., Lud. de Dieu on the Revel., Mede, Stephens, Na-
pier, K. James, Brightman ; all these on the New Testa-
ment 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.J King on Jonah. If you would have more, see
Bishop Wilkins's Eccles., and Voetii Bibliot.
XIV. Subordinate helps for understanding and preach-
ing. Concordances: Heb. Buxtorf, Grsec. Stephani, Tos-
sani 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 Schot-
tus, 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 Sabun-
dis Theolog. Natur., Pacardus, Aquinas cont. Gent. Pansa,
Varenius de Relig. Indor., Brierwood's Enquiries, Thorn. 'i
Sancto Jesu, and Acosta de Convers., Breganius de Theol.
Gentil., Vossius de Idolat., Vossius de Theol. Natura, Col-
lins de Animabus Paganorum, Eugubinus, Fotherby, Mer-
sennus in Genesin* ^
XVI. Cases of Conscience more : Filliucius, Tolet de
Sacerdot, Reginald, Cajetan, Navarrus. See Montaltus
against the Jesuits' casuists, and the Jesuits* morals, Dow-
name's and Whateley's Tables on the Commandments, San-
derson de Juramento, and Fragoso aforenamed.
XVII. Of councils more, and canonists, and Liturgies:
Jus Orientale GraBcorum per Leunclavium, Bochelli Decreta
Gallic. Sirmondi Concil. Gall. Longus.
Actus Conventus Thorunensis, Formula Concordise
Germ. The Westminster Assembly's Acts, English Canons,
Fasti Siculi, Morini exercit. Eccles.
600 CHRISTIAN DIRECTORY. [PART III.
Zepper. Polit. Eccles., Hammond, Lestrange of Liturgies,
Antiquitates Lituigicae, Cassander's Works, Claud. Sainc-
tes, 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 Bel-
larmin. de Script. Eccles. Get the Bibliothec. Patrum of
de la Eigne, and Macarius Horn., Ephrem Syrus, (plain ho-
nest things,) Theodoret, Cyril Hieros., Cyril Alexand., Isi-
dore 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, Gen-
tiletus, Morton's Apology and Grand Imposture, Buckeridge
Roffensis for Kings, Crakenthorpe, Parseus cont. Bellarm.
Junius on Bellarm., Birkbeck's Protestant's Evidence, Hun-
nii Eccles. Rom. non est Christ., Hottoman, Brutum ful-
men, &c. Eusebius Captivus, Joh. Crocius de Schismate,
Jewel, all Whitaker, Andrews Tortura Torti, Wotton, Dr.
Jer. Taylor's Dissuasive. But they are almost numberless*.
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.
t He that would have more books may see Voetius Bibliothec- and many other
catalogues.
I
Q. CLXXIV.J CHRISTIAN ECCLESIASTICS. 601
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,
catechizing, 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, dis-
tinctions, 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 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 agree-
ing 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 deca-
logue, 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 minis-
ters, yet so great is the work of overseeing the flock, requi-
ring 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
i
GQ? CHRISTIAN DIRECTORY. [PART III.
they mar their work by a divided mind : For ' nunquam bene
fit, quod fit preeoccupato animo/ saith Hierom truly.
.The whole man and whole time is all too little in so great
a work.
END OP THE THIRD PART, AND OF THE FIFTH VOLUME.
R. EDWARDS, CRANE COURT, FLEET STREET, LONDON.
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