more to be regarded in many points which require experience than many of the younger sort that are yet more zealous and of quicker understanding and expression than the elder So those that we call the Fathers or Ancients were indeed in the younger ages of the Church and we that are faln into the later and more exprienced age have all the helps of the wisdom and experience of the Ages that were before us And therefore God will require at our hands an account of these greater talents which we have received As it were unexcusable now in a Physicion that hath the help of such Voluminous institutions observations and experiments of former ages to know no more than those former times that had no such helps so would it be as unexcusable for this present age of the Church to be no wiser than those former ages When Aquinas Scotus Ariminensis and other Schoolmen delivered the Doctrine of Christianity to the Church in a dress so far different from Ignatius Irenaeus Tertullian Cyprian or any of those former ages they certainly thought that they had attained to a far greater excellency and accurateness in the Knowledge of Divinity than those their Ancestors had attained And whatever they swear in the Trent Oâth of not expounding any Scripture otherwise than the Fathers do I doubt not but Suarez and Vasquez and others of their modern Schoolmen thought so too and would have been loth to be accounted wise in the measure only of those ancients The later and elder ages of the Church have had abundant experience e. g. of the tendâncy of Ambition and Papal aspirings and usurpations of the mischiefs of composing and imposing the Popish Missals and numerous ceremonies and of their implicite faith and their concealment of the Scriptures from the Vulgar and many such points And if we are never the wiser for all this experience we are the more unexcusable and may be judged as the neglâcters of our greater helps § 32. Direct 21. In Controversies which depend most upon skill in the Languages Philosophy or other Direct 21. parts of common learning prefer the judgement of a few that are the most Learned in those matters before the judgement 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 then ten thousand that are purblind so one Hierome or Origen may judge better of a translation or the Grammatical sense of a Text than a hundred of the other Fathers could One man that understandeth a Language is fitter to judge of it than a whole Nation that understand it not One Philosopher is fitter to judge of a philosophical question than a thousand illiterate persons Every man is most to be regarded in the matters which he is best acquainted with § 33. Direct 22. In Controversies of great difficulty where Divines themselves are disagreed and a Direct 22. clear and piercing wit is necessary regard more the judgement of a few acute judicious well studied Divines that are well verst 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 Satis triumphât Vâritas si apud paucos bonosque accepta nec indoles ejus est placere multis Lipsius men are very few and that the multitude of the injudicious that have not wit enough to underderstand them nor humility enough to confess it and to learn of them have yet pride and arrogoncy enough to contradict them and often malice enough to vilifie them In such differences it is not only a sign of a wise man to be content with the approbation of a few but also to have but few approvers except where the injudicious do implicitly believe those few that are judicious Commonly a very few that are wiser than the multitude are fain to stand by and compassionate not only the World but the Church and see the disease and the easie remedy and all in vain while they are but neglected or despised by the rest that will not be made wiser by them § 34. Direct 23. In all contentions hold close to that which all sides are agreed in There is so Direct 23. much agreed on even between the Papists and the Protestants as would certainly save them all if all of them did sincerely believe Love and Practise it For they all confess that the whole Canonical Scripture is true Therefore be more studious sincerely to hold and improve those common truths which they all profess than to oppose the particular opinions of any further than that common truth requireth it See that the Articles of the common Creed which all profess be unfeignedly believed by you and that the Petitions in the Lords Prayer be sincerâly and earnestly put up to God and that the ten Commandments be heartily and entirely obeyed and then no errour or difference will be damning to you § 35. Direct 24. Take nothing as necessary to salvation in point of faith nor as universally necessary Direct 24. in point of practice which the universal Church in every age since Christ did not receive For if any thing be necessary to salvation which the Church received not in every age then the Church it self of that age could not be saved and then the Church was indeed no Church For Christ is the Saviour of his body But certainly Christ had in every age a Church of saved-ones who openly professed all that was of common necessity to salvation An opinion may be true which accuseth the generality in the Church of some errour or imperfection For it is most certain that the Church on Earth is composed of none that have the use of reason but erring and imperfect members But no opinion can be true that condemneth all the Church to Hell in any one age For the Head and Husband of the Church must be her Judge § 36. Direct 25. Be not born down by the censoriousness of any to overrun your own understanding Direct 25. and the truth and to comply with them in their errours and extreams But hold to the truth Thus Peter and Barâabas erred Gal. 2. and keep your station Jer. 15. 19. Let them return unto thee but return not thou unto them It is too usual for the younger and more injudicious sort of Christians to be most zealous about some little Opinions Ceremonies and Words and to censure all those that differ from them with such bitter censures as ungodly flashearted c. that hereupon some of the more judicious forsake the truth and simplicity of the Gospel to comply with these censurers meerly 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
not Necessary to a mans Baptism and first Church-membership that he give any testimony of an antecedent godly life Because it is Repentance and future obedience professed that is his title and we must not keep men from Covenanting till we first see whether they will keep the Covenant which they are to make For Covenanting goeth before Covenant-keeping And it is any the most impious sinner who Repenteth that is to be Washed and Justified as soon as he becometh a Believer 5. Yet if any that Professeth Faith and Repentance should commit Whoredome Drunkenness 1 Cor 6 9 16. Tit. 3. 3 4 5. Eph. 2 1 2 3. Acts 2. 37 38. Murder Blasphemy or any mortal sin before he is baptized we have reason to make a stop of that mans baptism because he contradicteth his own profession and giveth us cause to take it for hypocritical till he give us better evidence that he is penitent indeed 6. Heart-Covenanting maketh an invisible Church-member and Verbal Covenanting and Baptism make a Visible Church-member And he that maketh a Profession of Christianity so far as to declare that he believeth all the Articles of the Creed particularly and understandingly with some tolerable understanding though not distinct enough and full and that he openly devoteth himself to God the Father Son and Spirit in the Vow and Covenant of Baptism doth produce a sufficient title to the Relation of a Christian and Church-member and no Minister may reject him for want of telling when and by what arguments means order or degrees he was converted 7. They that forsake these terms of Church entrance left us by Christ and his Apostles and used by all the Churches in the world and reject those that shew the Title of such a Profession for want of something more and set up other stricter terms of their own as necessary to discover mens 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 humane devised terms but some will be of one size and some of another when they forsake the terms of Christ. 8. Yet if the Pastor shall see cause upon suspicion of hypocrisie ad melius esse to put divers questions to one man more than to another and to desire further satisfaction the Catechumens ought in conscience to answer him and endeavour his satisfaction For a Minister is not tyed 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. 16. What is necessary to a mans reception into Membership in a particular Church over and above this foresaid title Whether any other Tryals or Covenant or what 1. A Particular Church is a regular Part of the Universal as a City of a Kingdom or a Troop of an Army 2. Every man that is a member of the particular Church is a member of the Universal but every one that is a member of the Universal Church is not a member of a particular 3. Every particular Church hath its own particular Pastor one or more and its own particular place or bounds of habitation or residence Therefore he that will be a member of a particular Church 1. Must cohabite or live in a proximity capable of Communion 2. And must Consent to be a member of that particular Church and to be under the Guidance of its particular Pastors 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 Governour or Guide 4. He therefore that will intrude into their Communion and priviledges without expressing his consent before hand to be a member and to submit to the Pastoral oversight is to be taken for an invader 5. But no other personal qualification is to be exacted of him as necessary but that he be a member of the Church Universal As he is not to be baptized again so neither to give again all that account of his Faith and Repentance particularly which he gave at Baptism Much less any higher proofs of his sincerity But if he continue in the Covenant and Church-state which he was Baptized into he is capable thereby of reception into any particular Church upon particular Consent Nor is there any Scripture proof of any new examinations about their Conversion or sincerity at their removals or enterance into a particular Church 6. But yet because he is not now lookt on only as a Covenant-maker as he was at Baptism but also as a Covenant-keeper or performer therefore if any can prove that he is false to his Baptismal Covenant by Apostasie Heresie or a wicked life he is to be refused till he be Absolved upon his renewed repentance 7. He that oft professeth to Repent and by oft revolting into mortal sin that is sin which 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 âury by the name of a Conant or not is but lis de nomine It is no more than mutual Consent that is necessary to be expressed And mutual Consent expressed may be called a Covenant 9. Ad melius esse the more express the Consent or Covenant is the better For in so great matters men should know what they do and deal above board Especially when experience telleth us that ignorance and Imagery is ready to eat out the heart of Religion in almost all the Churches in the world But yet ad esse Churches must see that they feign or make no more Covenants necessary than God hath made because humane unnecessary inventions have so long distracted and laid waste the Churches of Christ. 10. The Pastors Consent must concurr with the persons to be received For it must be mutual Consent Matth. 28. 19 â0 And as none can be a member so none may be a Pastor against his will And though he be under Christs Laws what persons to receive and is not arbitrary to do what he list yet he is the Heb. 13. 7. 17. 1 Theââ 5. 12 1â Guide of the Church and the discerner of his own duty And a Pastor may have reasons to refuse to take a man into his particular Charge without rejecting him as unworthy Perhaps he may 1 Tim. 5. 17. already have more in number than he can well take care of And other such Reasons may fall out 11. In those Countreys where the Magistrates Laws and common consent do take
antient formulae agree not in words among themselves 5. It is not to be doubted of but the Apostles did appoint and use a Creed commonly in their â dayes And that it is the same with that which is now called the Apostles and the Nicene in the main but not just the same composure of words nor had they any such precise composure as can be proved But this much is easily provable 1. That Christ Composed a Creed when he made his Covenant and instituted Baptism Matth. 28. 19. 2. That in the Jewish Church where men were educated in the knowledge of the Scriptures and expectation of the Mâssiah it was supposed that the people had so much preparatory knowledge as made them the more capable of Baptism as soon as they did but seriously profess to Believe and Consent to the terms of the Covenant And therefore they were presently baptized Acts 2. 38 39 40. 3. That this could not be rationally supposed among the Gentiles and common Ignorant people of the world And Ignorantis non est Consensus He doth not Covenant who understandeth not the Covenant as to what is promised him and what he promiseth 4. That the Apostles baptized and caused others to baptize many thousands and settle many Churches before any part of the New Testament was written even many and many years 5. That the Apostles did their work as well and better than any that succeeded them 6. That their successors in the Common Ministery did as far as any Church History leadeth us up Instruct and Catechise men in the meaning of the Baptismal Covenant which is the Christian faith before they baptized them Yea they kept them long in the state of Catechumens usually before they would baptize them And after baptized but twice a year at Easter and Whitsontide as our Liturgy noteth And they received an account of their tolerable understanding of Religion before they would receive them into the Church 7. No doubt then but the Apostles did cause the baptizable to understand the three Articles of Christs own Creed and Covenant and to give some account of it before they baptized them ordinarily among the Gentiles 8. No doubt therefore but they used many more Explicatory words to cause them to understand those few 9. There is neither proof nor probability that they used a Composure of just the same words and no more or less Because they had to do with persons of several capacities some knowing who needed fewer words and some ignorant and dull who needed more Nor is any such Composure Heb. 5. 11 12. 6. 1 2 3. come down to our hands 10. But it is more than probable that the Matter opened by them to all the Catechumens was still the same when the words were not the same For Gods Promises and mans Conditions are still the same where the Gospel cometh Though since by the occasion of Heresies some few material clauses are inserted For all Christians had one Christianity and must go one way to Heaven 11. It is also more than probable that they did not needlesly 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 profession might attain its ends 12. Lastly No doubt but this practice of the Apostles was exemplary and imitated by the Churches and that thus the Essentials of Religion were by the tradition of the Creed and Baptism delivered 2 Tim. 1 13. 2 Cor. 3. 2 3 7. Heb. 8. 10. 10. 16. 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. 140. What is the use of Catechisms Answ. TO be a more familiar explication of the Essentials of Christianity and the principal Integrals in a larger manner than the Creed Lords Prayer and Decalogue do that the ignorant may the more easily understand it Every man cannot gather out of the Scripture the Greatest matters in the true method as distinct from all the rest And therefore it is part of the work of the Churches Teachers to do it to the hands and use of the ignorant Quest. 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 Answ. YEs For the Scripture it self telleth us what is necessary to salvation It describeth to us the Covenant of Grace both Promises and Conditions And it were strange if so large a Volume should not as plainly tell us what is necessary to salvation as fewer words The Scripture hath not Less than the Creed but more Quest. 142. What is the best Method of a true Catechism or Summ of Theology Answ. GOd willing I shall tell the Church my opinion of that at large in a peculiar Latin Treatise called Methodus Theologiae which here I cannot do Only I shall say that among all the great variety of Methods used in these times I think none cometh nearer the Order of the Matter which is the true Commendation of a Method than those which open Theology 1. In the breviate of the Baptismal Covenant 2. In the three explicatory summs the Creed Lords 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 easie Method are more truly Methodical than most that pretend to greater accu ãâ¦ã ness Though I much commend the great industry of such as Dudley Fenner Gomarrus and ãâ¦ã cially George Sohenius Quest. 143. 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 Countreys where unnecessary opinions or uncertain are put in and they that can get into favour with the Secular Power take advantage under pretence of Orthodoxness and Uniformity Truth and Peace to set up their opinions and judgements to be the common rule for all to bow to though wiser than themselvâs And to silence all Ministers and scatter and divide the flocks that will not say or swear as they do that is that they are wise men and are in the right The true and commendable use of various Church Professions or Confessions of faith is 1. To be an Instruction to the more ignorant how to understand the Scriptures in most of the most weighty points 2. To be an enumeration of
those doctrines against which no Minister shall be allowed to preach and according to which he is to instruct the people 3. To be a testimony to all neighbour or forreign Churches in an heterodox contentious and suspicious age how we understand the Scriptures for the Confuting of scandals and unjust suspicions and the maintaining Communion in Faith and Charity and Doctrine Quest. 144. May not the Subscribing of the whole Scriptures serve turn for all the foresaid ends without Creeds Catechisms or Confessions Answ. 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 Implicite faith hath really no act in it but a Belief that all that God faith is true which is only the formal object of faith and is no more than to believe that there is a God for a Lyar 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 Gods Word yea that will not believe that God forbiddeth his beastly life Infidels ordinarily go thus far In the second sense of an explicite or particular Actual belief the belief of the whole Scriture is enough indeed and more than any man living can attain to No man understandeth all the Scripture Therefore that which no man hath is not to be exacted of all men or any man in order to Ministration or Communion While 1. No man can subscribe to any one Translation of the Bible that it is not faulty being the work of defectible man 2. And few have such acquaintance with the Hâbrew and Chaldee and Greek as to be able to say that they understand the Original Languages perfectly 2. 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 Explicite faith And an Implicite is not half enough 2. The true Mean therefore is the antient way 1. To select the Essentials for all Christians to be believed particularly and explicitely 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 implicitely believe all which they can discern to be the holy Canonical Scripture and that all is true which is the Word of God Forbearing each other even about the number of Canonical Books and Texts And it is the great wisdom and mercy of God which hath so ordered it that the Scripture shall 1 Cor. 8. 1 2. 13. 1 2 3 4. 1 Cor. 8. 3. Rom. 8. 28. have enough to exercise the strongest and yet that the weakest may be ignorant of the meaning of a thousand sentences without danger of damnation so they do but understand the Marrow or Essentials and labour faithfully to increase in the knowledge of the rest Quest. 145. May not a man be saved that believeth all the Essentials of Religion as Coming to him by Verbal Tradition and not as contained in the holy Scriptures which perhaps he never knew Answ. 1. HE that believeth shall be saved which way ever he cometh by his belief So be it it be sound as to the object and act that is If it contain all the Essentials and they be predominantly Believed Loved and practised 2. The Scriptures being the Records of Christs Doctrine delivered by Himself his Spirit and his Apostles it is the Office of Ministers and the duty of all Instructers to open these Scriptures to those they teach and to deliver particulars upon the authority of these Inspired sealed Records which contain them 3. They that thus receive particular truths from a Teacher explaining the Scripture to them do receive them in a subordination to the Scripture Materially and as to the Teachers part though not formally and as to their own part And though the Scripture authority being not understood by them be not the formal object of their faith but only Gods authority in general 4. They that are ignorant of the being of the Scripture have a great disadvantage to their faith 5. Yet we cannot say but it may be the case of thousands to be saved by the Gospel delivered by Tradition without resolving their faith into the authority of the Scriptures For 1. This was the case of all the Christians as to the New Testament who lived before it was written And there are several Articles of the Creed now necessary which the Old Testament doth not reveal Matth. 16. 16. Rom. 10. 9 10 13 14 15. 2. This may be the case of thousands in Ignorant Countreys where the Bible being rare is to most unknown 3. This may be the case of thousands of Children who are taught their Creed and Catechism before they understand what the Bible is 4. This may be the case of thousands among the Papists where some perverse Priests do keep not only the Reading but the Knowledge of the Scriptures from the people for fear lest they should be taught to resolve their faith into it and do teach them only the Articles of Faith and Catechism as known by the Churches tradition alone Quest. 146. Is the Scripture fit for all Christians to read being so obscure Answ. 1. THe Essentials and points necessary to salvation are plain 2. We are frequently and vehemently commanded to delight in it and meditate John 5. 39. Psalm 1. 2. Deut. 6. 11. Psal. 19. 7 8 9 10 11. 2 Tim. 3. 15. Psal. 119. 98 105. 133. 148. Acts 17. 11. Acts 8. 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 antient Fathers and Christians were all of this mind 5. All the Christian Churches of the world have been used to Read it openly to all even to the simplest And if they may Hear it they may Read the same words which they hear 6. God blessed the ignorant Ethiopian Eunuch when he found him Reading the Scriptures though he knew not the sense of what he read and sent him Philip to instruct him and convert him 7. Timothy was educated in the knowledge of the Scriptures in his childhood 2 Tim. 3. 15. Rom. 15. 4. Mat. 12. 24. 8. That which is written to and for all men may be read by all that can But the Scripture was written to and for all c. Object But there are many things in it hard to be understood Answ.
1. And there are many things easie to be understood 2. We never said that men should not use the help of their Teachers and all that they can to understand it 3. Were not those Teachers once ignorant And yet they did read it by the help of Teachers And so may others 4. As the King for Concord commandeth all the Schoolmasters to teach one Grammar So God makeeth it the Ministers Office to Instruct people in the Scriptures And were it not a question unworthy of a Schoolmaster to dispute Whether the Scholars must learn by their Book or by their Master Yea to conclude that it must be by their Master and not by their Book or that they must never open their Book but when their Master is just at hand to teach them The Doctrine of the Papists who tell us that the Scriptures should not be read by the Vulgar it being the rise of all Heresies is so inhumane and impious as savouring of gross enmity to Scriptures and to knowledge that were there no other it would make the Lovers of Religion and mens 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 Heresie is not defended as 2 Pet. 3. 1â Psal. 19. 3 8 9 10. 2 Tim. 3. 16. â Pet. 1. 23. by their authority Answ. 1. And many thousands receive saving knowledge and grace by them The Law of the Lord is perfect converting the soul. All Scripture is profitable to instruction c. to make the man of God perfect It is the incorruptible seed by which we are born again and the sincere milk by which we are nourished 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 Hâll 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 it self What Heresie or Crime do not men plead Reason for Must Reason therefore be forbidden the Vulgar 3. Yea Contrarily this signifieth that Law and Reason are so far from being things to be forbidden men that they are indeed those things by which Nature and Necessity have taught all the world to try and discern right from wrong good from bad Otherwise good and bad men would not all thus agree in pretending to them and appealing to their decisions 4. If many men are poysoned or killed in eating or drinking If many mens eye sight is abused to mislead them unto sin c. the way is not to eat nothing but what is put into our mouths nor to put out our eyes or wink and be led only by a Priest but to use both the more cautiously with the best advise 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 mens destruction Quest. 147. How far is Tradition and mens Words and Ministry to be used or trusted in in the exercise of faith Answ. 1. THe Churches and Ministers received the Gospel in Scripture from the Apostles and Heb. 2. 3 4. 2 Pet. 1. 17 18 19 20 21. 2 John 1. 1 1 3 4 5. 4. 6. 2 Tim. 2. 2. Titus 1. 5. the Creed as the summary of faith And they delivered it down to others and they to us 2. The Ministers by Office are the Instructers of the people in the meaning of it And the keepers of the Scriptures as Lawyers are of the Laws of the Land Quest. 148. How know we the true Canon of Scripture from Apocrypha Answ. BY these means set together 1. There is for the most part a special venerable excellency in the Books themselves which helpeth us in the distinct reception of them 2. The Tradition of infallible Church History telleth us which Books they are which were written by men inspired by the Holy Ghost and who sealed their Doctrine with Miracles in those times It being but matter of fact which Books such men wrote whom God bear witness to infallible Church History such as we have to know which are the Statutes of the Land and which are counterfeit is a sufficient notification and proof 3. The sanctifying Spirit still in all Ages and Christians 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 causelesly of the parts when the Spirit attesteth the Doctrine and the Body of the Book I pass these things briefly because I have largelier handled them elsewhere Quest. 149. Is the publick Reading of the Scripture the proper work of a Minister or may a Lay-man ordinarily do it or another Officer Answ. 1. IN such cases as I before shewed that a Lay-man may preach he may also Read the Scriptures Of which look back 2. No doubt but it is a work well beseeming the ordained Ministers or Pastors and an integral part of their Office and should not be put off by them when they can do it 3. When they need help the Deacons are ordained Ministers authorized to help them in such work and fittest to do it 4. Whether in a case of necessity a Lay-man may not ordinarily Read the Scripture to the Congregation is a Case that I am loth to determine being loth to suppose such a necessity But if the Minister cannot and there be no Deacon I cannot prove it unlawful for a Lay-man to do it under the direction of the Pastor I lived sometime under an old Minister of about eighty years of age who never preached himself whose eye sight failing him and having not maintenance to keep an assistant he did by Memory say the Common-prayer himself and got a Taylor 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 Lay-man Read the Scriptures and some good Books
to true penitent believers with a right to everlasting life and as to the obligation to sincere obedience for salvation though not as to the yet future coming of Christ in the flesh And this Law of Grace was never 2 Tim. 3. 15. Rom. 15. 4. 16. 26. yet repealed any further than Christs coming did fulfill it and perfect it Therefore to the rest of the world who never can have the Gospel or perfecter Testament as Christians have the former â Law of Grace is yet in force And that is the Law conjoyned 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 Matth. 22. 29. Luke 24. 27 32 45. John 5. â9 Acts 17. 2. 11. 18. 24 25. John 20. 9. John 7. 38 42. 10. 35. 13. 18. 19. 24 28. Luke 4. 18. 21. 2 Tim. 3. 16. 2 Pet. 1. 19 20. Acts 8. 32 33 35. Rom. 1. 2. promulgation made to Adam and Noah and some common intimations of it in merciful forbearances pardons and benefits though how many are under it as to the knowledge reception belief and obedience of it and consequently are saved by it is more than I or any man knoweth 6. There are many Prophecies of Christ and the Christian Church in the Old Testament yet to be fulfilled and therefore are still Gods 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 Gods Word that is his Word given to their several proper uses And though much of their Use be changed or ceased so is not all They are yet useful to us to confirm our faith while we see their accomplishment and see how much God still led his Church to Happiness in one and the same way 10. On all these accounts therefore we may still Read the Old Testament and preach upon it in the publick Churches Quest. 156. Must we believe that Moses Law did ever bind other Nations or that any other parts of the Scripture bound them or belonged to them or that the Iews were all Gods Visible Church on Earth Answ. I Conjoyn these three Questions for dispatch I. 1. Some of the Matter of Moses Law did Rom. 2. Rom. 1. 20 21 Enod 12. 19 43 48 49. 20. 10. Lev. 17. 12 15. 18. 26. 24. 16 22. Numb 9. 14. 15. 14 15 16 29 30. 19. 10. Deut. 1. 16. bind all Nations that is The Law of nature as such 2. Those that had the knowledge of the Jewish Law were bound âollaterally to believe and obey all the expositions of the Law of nature in it and all the Laws which were given upon reasons common to all the world As about degrees of Marriage particular rules of Justice c. As if I heard God from Heaven tell another that standeth by me Thou shalt not marry thy fathers Widow for it is abominable 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 joyn 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. Nâr were they bound to the Laws of their peculiar policy Civil or Ecclesiastical which were positives The reason is 1. Because they were all one body of Political Laws given peculiarly to one political body Even the Decalogue it self was to them a political Law 2. Because Moses was not authorized or sent to be the Mediator or deliverer of that Law to any Nation but the Jews And being never in the enacting or Promulgation sent or directed to the rest of the World it could not bind them II. As to the second Question Though the Scripture as a writing bound not all the World yet 1. The Law of Nature as such which is recorded in Scripture did bind all 2. The Covenant of Psal. 145. 9 103. 19. Psal. 100. 1. Rom. 14. 11. Act. 34 35. Jud. 14. 15. Grace was made with all mankind in Adam and Noe And they were bound to promulgate it by Tradition to all their off-spring And no doubt so they did whether by word as all did or by writing also as it 's like some did as Henochs Prophesies were it 's like delivered or else they had not in terms been preserved till Iudes time 3. And God himself as aforesaid by actual providences pardoning and benefits given to them that deserved hell did in part promulgate it himself 4. The neighbour Nations might learn much by Gods doctrine and dealing with the Jews III. To the third Question I answer 1. The Jews were a people chosen by God out of all the Deut. 14. 2 3. 7. 2. 6 7. Exod. 19. 5. 6. 7 8. Lev. 20. 24 26. Deut. 4. 20 33. 29. 13. 33. 29. Rom. 3. 1 2 3. Nations of the Earth to be a holy Nation and his peculiar treasure having a peculiar Divine Law and Covenant and many great priviledges 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 Noe as distinct from the Law or Covenant of Innocency 3. Nor were they the only people that professed to Worship the true God neither was holiness and salvation confined to them but were found in other Nations Therefore though we have but little notice of the state of other Kingdoms in their times and scarcely know what National Churches that is whole Nations professing saving faith there were yet we may well conclude that there were other visible Churches besides the Jews For 1. No Scripture denyeth it and charity then must hope the best 2. The Scriptures of the Old Testament give us small account of other Countreys but of the Jews alone with some of their Neighbours 3. Sem was alive in Abrahams dayes yea about 34 years after Abrahams death and within 12 years of Ismaels death viz. till about An. Mundi 2158. And so great and blessed a man as Sem cannot be thought to be less than a King and to have a Kingdom governed according to his holiness and so that there was with him not only a Church but a National Church or holy Kingdom 4. And Melchizedeck was a holy King and
a Zeal against Error and for Truth Object V. Are all these Numerous Directions to be found in Scripture Shew us them in Scripture or you trouble the Church with your own inventions Answ. 1. Are all your Sermons in the Scripture And all the good Books of your Library in the Scripture 2. Will you have none but Readers in the Church and put down Preachers Sure it is the Reader that delivereth all and only the Scripture 3. Are we not Men before we are Christians And is not the Light and Law of Nature Divine And was the Scripture written to be instead of Reason or of a Logick or other subservient Sciences Or must they not all be sanctified and used for Divinity 4. But I think that as all good Commentaries and Sermons and Systems of Theology are in Scripture so is the Directory here given and is proved by the evidence of the very thing discourst of or by the plainest Texts Object VI. You confound your Reader by Curiosity of distinctions Answ. 1. If they are vain or false shame them by detecting it or you shame your selves by blaming them when you cannot shew the error Expose not your selves to laughter by avoiding just distinction to escape confusion that is avoiding knowledge to escape Ignorance or Light to escape darkness 2. It is ambiguity and confusion that breedeth and feedeth almost all our pernitious Controversies And even those that bring in error by vain distinction must be confuted by better distinguishers and not by ignorant Confounders I will believe the Holy Ghost 2 Tim. 2. 14 15 16. that Logomachie is the plague by which the hearers are subverted and ungodliness increased and that Orthotomie or right dividing the Word of Truth is the Cure And Heb. 5. 15. Discerning both good and evil is the work of long and well exercised senses Object VII Is this your reducing our faith to the primitive simplicity and to the Creed What a toilsome task do you make Religion by overdoing Is any man able to remember all these numberless Directions Answ. 1. I pray mistake not all these for Articles of Faith I am more zealous than ever I was for the reduction of the Christian faith to the primitive simplicity and more confident that the Church will never have Peace and Concord till it be so done as to the test of mens Faith and Communion But he that will have no Books but his Creed and Bible may follow that Sectary who when he had burnt all his other Books as bumane inventions at last burnt the Bible when he grew Learned enough to understand that the translation of that was Humane too 2 If men think not all the Tools in their Shops and all the Furniture of their Houses or the number of their Sheep or Cattle or Lands nor the number of Truths received by a Learning intellect c. to be a trouble and toil why should they think so of the number of Helps to facilitate the practice of their duty If all the Books in your Libraries make your Studies or Religion toilsome why do you keep them and do not come to the Vulgar Religion that would hear no more but Think well speak well and do well or Love God and your neighbour and do as you would be done by He that doth this truly shall be saved But there goeth more to the building of a house than to say Lay the foundation and raise the superstructure Universals exist not but in individuals and the whole consisteth of all the parts 3. It is not expected that any man remember all these Directions Therefore I wrote them because men cannot remember them that they may upon every necessary occasion go to that which they have present use for and cannot otherwise remember In summ to my quarrelsome Brethren I have two requests 1. That instead of their unconscionable and yet unreformed custome of backbiting they would tell me to my face of my offences by convincing evidence and not tempt the hearers to think them envious and 2. That what I do amiss they would do better and not be such as will neither laboriously serve the Church themselves nor suffer others and that they will not be guilty of Idleness themselves nor tempt me to be a slothful servant who have so little time to spend For I dare not stand before God under that guilt And that they will not joyn with the enemies and resisters of the publication of the Word of God And to the Readers my request is 1. That what ever for Quantity or Quality in this Book is an impediment to their regular universal obedience and to a truly holy life they would neglect and cast away 2. But that which is truly Instructing and Helpful they would diligently Digest and Practice And I encourage them by my testimony that by long experience I am assured that this PRACTICAL RELIGION will afford both to Church State and Conscience more certain and more solid Peace than contending Disputers with all their pretences of Orthodoxness and Zeal against Errors for the Truth will ever bring or did ever attain to I crave your pardon for this long Apology It is an Age where the Objections are not feigned and where our greatest and most costly services of God are charged on us as our greatest sins and where at once I am accused of Conscience for doing no more and of men for doing so much Being really A most unworthy Servant of so good a Master RICHARD BAXTER THE CONTENTS OF THE First TOME Christian Ethicks The Introduction page 1 2. CHAP. I. DIrections to Unconverted graceless sinners for the attainment of saving Grace § 1. What is presupposed in the Reader of these Directions p. 3 Containing Reasons against Atheism and Ungodliness § 2 Twenty Directions p. 6 § 3. Thirty Temptations by which Satan hindereth mens conversion p. 26 Ten Temptations by which he would perswade men that their heinous mortal sins which prove them unconverted are but the pardoned infirmities of the penitent p. 33 CHAP. II. Directions to weak Christians for their establishment and growth p. 36 Direct 1. Against receiving Religion meerly for the Novelty or Reputation of it ibid. Direct 2. Let Judgement Zeal and Practice go equally together p. 38 Direct 3. Keep a short Method of Divinity or a Catechism still in your memory p. 39 Direct 4. Certain Cautions about Controversies in Religion Heb. 6. 1. opened p. 40 Direct 5. Think not too highly of your first degrees of Grace or Gifts Time and diligence are necessary to growth How the Spirit doth illuminate The danger of this sin p 41 Direct 6. Let neither difficulties nor oppositions in the beginning discourage you Reasons p. 43 Direct 7. Value and use a Powerful faithful Mininistry Reasons Objections answered p. 45 Direct 8. For Charity Unity and Catholicism against Schism Pretences for Schism confuted p. 47 Direct 9. Let not sufferings make you sin by passion or dishonouring authority p. 49 Direct 10. Take
their power of the Rod or supposing that they had none such p. 802 Q. 27. What are Christs appointed means of the Unity and Concord of the Universal Church and consequently of its preservation if there be no humane Universal Head and Governour 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 Ecclesiastical Monarchy or Aristocracy seeing that which is every mans work is no mans and omitted by all p. 802 Q. 28. Who is the Iudge of controversies in the Church 1. About the Exposition of the Scriptures and Doctrinal points in themselves 2. About either Heresies or wicked practices as they are charged on the persons who are accused of them That is 1. Antecedently to our practice by way of regulation 2. Or consequently by judicial sentence and execution on âffenders p. 803 Q. 29. Whether a Parents power over his Children or a Pastors or many Pastors or Bishops over the same Children as parts of their stocks be greater or more obliging in matters of Religion and publick Worship p. 804 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 ibid. Q. 31. Who hath the power of making Church-Canons p. 805 Q. 32. 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 ibid. Q. 33. Whether Infants should be Baptized I have answered long ago in a Treatise on that Subject Q. What Infants should be Baptized And who have right to Sacraments And whether Hypocrites are univocally or equivâcally Christians and Church-members I have resolved in my disput of Right to Sacraments p. 806 Q. 34. Whether an unbaptized person who yet maketh a publick profession of Christianity be a member of the visible Church And so of the Infants of believers unbaptized ibid. Q. 35. Is it cértain by the word of God that all Infants baptized and dying before actual sin are undoubtedly saved or what Infants may we say so of p. 807 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 p. 812 Q. 37. Are believers Children certainly in Covenant before their Baptism and thereby in a state of salvation or not till they are baptized p. 813 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 relation that they be the seed of the faithful ibid. Q. 39. What is the true meaning of Sponsors Patrimi or God Fathers as we call them and Is it lawful to make use of them p. 814 Q. 40. 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 Churches the Ministers the Magistrates or his own p. 815 Q. 41. Are they really baptized who are Baptized according to the English Liturgie and Canons where the Parent seemeth excluded and those to consent for the Infant who have no power to do it p. 817 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 salvation that are not inherently sanctified and whether any fall from this Infant state of salvation p. 817 Q. 43. 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 duty for their Children such conditions of their Childrens reception of the actual assistances of the spirit or Are Childrens own actions such conditions and May Apostate Parents forfeit the Câvenant benefits to their baptized Infants or not p. 821 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 baptism p. 823 Q. 45. What is a proper violation of our Baptismal Covenant p. 824 Q 46. May not baptism in some cases be repeated And when ibid. Quest. 47. Is baptism by Lay men or women lawful in cases of necessity or are they nullities and the person to be rebaptized p. 825 Q. 48. May Anabaptists that have no other errour be permitted in Church Communion p. 826 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 Exârcisms as among the Lutherans who taketh these to be unlawful things ibid. Q. 50. Whence came the antient universal Custome of Anointing at baptism and putting on a white garment and tasting milk and honey and Whether they are lawful to us p. 827 Q 51. Whether it be necessary that they that are baptized in infancy do solemnly at age review and own their baptismal Covenant before they have right to the state and priviledges of Adult members and if they do not Whether they are to be numbred with Christians or Apostates p. 827 Q. 52. Whether the Universal Church consist only of particular Churches and their members p. 828 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 p. 829 Q. 54. Wherein doth a particular Church of Christ differ from a consociation of many Churches ibid. Q. 55. Whether a particular Church may consist of more Assemblies than one or must needs meet all in one place ibid. Q. 56. Is any form of Church-Government of Divine Institution p. 830 Q. 57. Whether any formes of Churches and Church-Government or any new Church-officers may lawfully be invented and made by maâ p. 832 Q 58. Whether any part of the proper Pastoral or Episcopal power may be given or deputed to a Lay man or to one of any other office or their proper work may be performed by such p. 839 Q. 59. May a Lay man Preach or expound the Scriptures or what of this is proper to the Pastors office p. 840 Q 60. What is the true sense of the distinction of Pastoral power in foro interiore exteriore rightly used ibid. Q. 61. In what sense is it true that some say that the Magistrate only hath the external Government of the Church and the Pastor the Internal p 841 Q. 62. Is the tryal judgement or consent of the Laity necessary to the admittance of a member into the universal or particular Church ibid. Q. 63. What power have the people in Church Censures and Excommunication p. 842 Q. 64 What is the peoples remedy in case of the Pastors male-administration ibid. Q. 65. May one be a Pastor
Q. 121. May a Minister pray publickly in his own name singly for himself or others or only in the Churches name as their mouth to God ibid. Q. 122. May the name Priests Sacrifice and Altar be lawfully now used instead of Christs Ministers Worship and the Holy Table p. 882 Q. 123. May the Communion Table be turned Altar-wise and Railed in And is it lawful to come up to the Rails to communicate p. 882 Q. 124. Is it lawful to use David's Psalms in our Assemblies p. 883 Q. 125. May Psalms be used as prayers and praises and Thanksgivings or only as Instructive Even the Reading as well as the singing of them ibid. Q. 126. Are our Church-Tunes Lawful being of mans invention p. 884 Q. 127. Is Church Musick by Organs or such Instruments Lawful ibid. Q. 128. Is the Lords day a Sabbath and so to be called and kept and that of Divine institution And is the seventh day Sabbath abrogated c p. 885 Q. 129. Is it Lawful to appoint humane Holy dayes and observe them ibid. Q. 130. How far is the holy Scriptures a Law and perfect Rule to us p. 886 Q. 131. What Additions or humane Inventions in or about Religion not commanded in Scripture are Lawful or Unlawful p. 887 Q. 132. Iâ it unlawful to obey in all thâse cases where it is unlawful to impose and command or in what cases And how far Pastors must be believed and obeyed p. 888 Q. 133. What are the additions or inventions of mân which are not fârbidden by the Word of God whether by Rulers or by private men invented p. 889 Q 134. What are the mischiefs of unlawful Additions in Religion p. 891 Q. 135. What are the mischiefs of mens errour on the other extream 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 p. 892 Q. 136. How shall we know what parts of Scripture precept or example were intended for universal constant obligation and what were but for the time and persons that they were then directed to p. 893 Q. 137. How much of the Scripture is necessary to salvation to be believed and understood p. 894 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 mans opportunities of knowledge p 895 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 p 896 Q 140. What is the use of Catechisms p. 897 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 Theologie p. 898 Q. 143. What is the use of various Church-Confessions or Articles of faith ibid. Q. 144. May not the subscribing of the whole Scriptures serve turn for all the foresaid ends without Creeds Catechisms or Confessions ibid. Q. 145. May a man be saved that believeth all the Essentials of Religion as coming to him by verbal Tradition and not as cântained in the Holy Scriptures which perhaps he never knew p. 899 Q 146. Is the Scripture fit for all Christians to read being so obscure ibid. Q. 147. How far is Tradition and mens words and Ministry to be used or truââed in in the exercise of faith p. 900 Q 148. How knâw we the true Canon of Scripture from Apocrypha ibid. Q. 149. Is the publick Reading of the Scripture the proper wârk of the Minister or may a Lay man ordinarily do it or another officer p. 901 Q 150. Is it Lawful to Read the Apocrypha or any good Books besides the Scriptures to the Church as âomiliâs c ibid. Q 151. May Church Assemblies be held where there is no Minister or what publick Worship may be so performed by Lây men As among Inâidels or Papists where persecutiân haâh killed imprisoned or expelled the Ministry p. 902 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 ibid. Q. 153. May we lawfully Swear obedience in all things lawful and honest either to Usurpers or to our Lawful Pastors ibid. Q. 154. Must all our Preaching be upon some Text of Scripture p. 904 Q. 155. Is not the Law of Moses abrogated and the whâle Old Testament out of date and therefore not to be Read publickly and Preached ibid. Q. 156. Must we believe that Moses Law did ever bind other Nations or that any other parts of the Scripture bound them or belonged to them or that the Iews were all Gods visible Church on earth p. 905 Q. 157. Must we think accordingly of the Christian Churches nâw that they are only advanced above the rest of the World as the Iews were but not the only people that are saved p. 906 Q. 158. Should not Christians take up with Scripture wisdom only without studying Philosophy or other Heathens humane Learning p. 907 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 tryed p. 908 Q. 160. May we not look that God should yet give us more Revelations of his will than there are already made in Scripture ibid. Q. 161. Iâ not a third Rule of the Holy Ghost or perfecter Kingdom of Love to be expected as different from the Reign of the Creator and Redeemer p. 909 Q. 162. May we not look for Miracles hereafter p. 910 Q. 163. Is the Scripture to be tryed by the spirit or the Spirit by the Scripture and which of them is to be preferred ibid. Q. 164. How is a pretended Prophet or Revelation to be tryed p. 911 Q. 165 May one be saved who believeth that the Scripture hath any mistake or errours and believeth it not all ibid. Q. 166. Who be they that give too little to the Scriptures and who too much and what is the danger of each extream p. 912 Q. 167. How far do good men now Preach and pray by the spirit p. 913 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 spirits operations p. 914 Q. 169. How doth the Holy Ghost set Bishops over the Churches p. 914 Q. 170. Are Temples Fonts Utensils Church-Lands much more the Ministry holy and What reverence is due to them as holy p. 915 Q. 171. What is Sacriledge and what not p. 916 Q. 172. Are all Religious private-meetings forbidden by Rulers unlawful Conventicles or are
any such necessary p. 916 Q. 173. What particular Directions for Order of Studies and Books should be observed by young Students who intend the Sacred Ministry p. 917 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 1. The smallest or Poorest Library 2. A poor Library that hath considerable Additions to the former 3. Some more Additions to them for them that can go higher With some additional Notes p. 921 TOME IV. Christian Politicks CHAP. I. GEneral Directions for an Upright Life p. 1 The most passed by on necessary reasons CHAP. II. A few brief Memoranda to Rulers for the interest of Christ the Church and mens salvation p. 5 CHAP. III. Directions to Subjects concerning their duty to Rulers p. 9. Of the Nature and Causes of Government Mr. Richard Hookers Ecclesiastical Policy as it is for Popularity examined and confuted Directions for obedience Duty to Rulers Q. Is the Magistrate Iudge in Controversies of faith or worship p. 20. Q. 2. May the Oath of Supremacy be lawfully taken in which the King is pronounced Supream Governour in all Causes as well Ecclesiastical as Civil p. 20. Q. 3. Doth not this give the Pastors power to the Magistrate Q. 4. Hath the King power of Church Discipline and Excommunication Q. 5. If Kings and Bishops differ which must be obeyed Q. Is he obliged to suffer who is not obliged to obey p. 25. Of admonition of Rulers Q. 1. Whether the sound Authors of Politicks be against Monarchy Q. 2. Whether Civilians be against it Q. 3. Are Historians against it Greek Roman or Christian Q. 4. Whether Athens Rome Aristotle Philosophers Academies be against it Q. 5. Are Divines and Church discipline against it Q. 6. Is Scripture and Christianity against it Objections answered Q. Are Papists Prelatists and Puritans against it Bilson and Andrews Vindication of the Puritans Christianity is the greatest help to Government Further Directions Tit. 2. Q. Whether mans Laws bind the Conscience Q. Is it a sin to break every Law of man More fully answered p. 36 37 CHAP. IV. Directions to Lawyers about their Duty to God p. 39 CHAP. V. The Duty of Physicions p. 43 CHAP. VI. Directions to Schâolmasters about their duties for Childrens souls p. 44 CHAP. VII Directions for Souldiers about their duty in point of Conscience Princes Nobles Iudges and Iustices are past by lest they take Counsel for injury p. 46 CHAP. VIII Advice against Murder p. 50. The Causes of it Wars Tyranny malignant persecuting fury Unrighteous judgement oppression and uncharitableness Robbery Wrath Guilt and Shame Malice and Revenge wicked Impatience Covetousness Ambition c. The Greatness of the sin The Consequents Tit. 2. Advice against Self-murder The Causes to be avoided Melancholy worldly trouble discontent passion c. p. 54. Besides Gluttony Tipling and Idleness the great Murderers CHHP. IX Directions for the forgiving of injuries and enemies Against wrath malice revenge and persecution Practical Directions Curing Considerations Twenty p. 56 CHAP. X. Cases resolved about forgiving wrongs and debts and about self defence and seeking âur Right by Law or otherwise p. 61 Q. What injuries are we bound to forgive Neg. and Affir resolved Q. 2. What is the meaning of Matth. 5. 38 c. Resist not evil but whosoever shall smite thee c. p. 63 Q. 3. Am I bound to forgive another if he ask me not forgiveness Luke 17. 3 c. p. 64 Q. 4. Is it lawful to sue another at Law 1 Cor. 6. 7. Q. 5. Is it lawful to defend our lives or estates against a Robber Murderer or unjust Invader by force of Arms Q. 6. Is it lawful to take away anothers life in defending my purse or estate only p. 65 Q. 7. May we kill or wound another in defence or vindication of our honour or good name p. 66 CHAP. XI Special Directions to escape the guilt of persecution Determining much of the Case about Liberty in matters of Religion p 67. What is persecution The several kinds of it The greatness of the sin Understand the Case of Christs interest in the world Q. Whether particular Churches should require more of their members as Conditions of Communion than the Catholick Church and What Penalties to be chosen that hinder the Gospel least More Directions to the number of forty one CHAP. XII Directions against Scandal as Given p. 80. What Scandal is and what not The sorts of scandalizing The Scripture sense of it Twenty Directions CHAP. XIII Directions against Scandal taken or an aptness to receive hurt by the words or deeds of others Especially quarrelling with Godliness p. 88. or taking encouragement to sin Practical Directions against taking hurt by others p. 90. CHAP. XIV Directions against soul-murder and partaking of other mens sins p. 92 The several wayes of destroying souls How we are not guilty of other mens sin and ruine CHAP. XV. General Directions for furthering the salvation of others p. 95 CHAP. XVI Special Directions for holy Conference Exhortation and Reproof Tit. 1. Motives to holy Conference and Exhortation p 97 Tit. 2. Directions to Christian edifying discourse p. 100 Tit. 3. Special Directions for Exhortations and Reproofs p. 101 CHAP. XVII Directions for keeping Peace with all men How the Proud do hinder Peace Many more Causes and Cures opened p. 103 CHAP. XVIII Directions against all Theft fraud or injurious getting keeping or desiring that which is anothers p. 107 Tit. 2. Cases of Conscience about Theft and such injuries Q. 1. Is it sin to steal to save ones life Q. 2. May I take that which another is bound to give me and will not Q. 3. May I take my own from an unjust borrower or possessor if I cannot otherwise get it Q. 4. May I recover my own by force from him that taketh it by force from me Q. 5. May we take from the Rich to relieve the poor Q. 6. If he have so much as that he will not miss it may I take some Q. 7. May not one pluck ears of Corn or an Apple from a Tree c. Q. 8. May a Wife Child or Servant take more than a Cruel Husband Parent or Master doth allâw May Children forsake their Parents for such Cruelty Q. 9. May I take what a man forfeiteth penally Q. 10. What if I resolve when I take a thing in necessity to make satisfaction if ever I be able Q. 11. What if I know not whether the Owner would consent Q. 12. May I take in jeast from a friend with a purpose to restore it Q 13. May I not take from another to prevent his hurting himself Q. 14. May I take away Cards Dice Play-books Papist-books by which he would hurt his soul. Q 15. May not a Magistrate take the Subjects goods when it is necessary to their own preservation Q 16. May I take from
Associate your selves with them that go the way to Heaven if you resolve your selves to go it O what a deal of difference will you find between these two sorts of companions The one sort if you have any thoughts of Repentance would stifle them and laugh you out of the use of your reason into their own distracted mirth and dotage And if you have any serious thoughts of your salvation or any inclinations to repent and be wise they will do much to divert them and hold you in the power and snares of Satan till it be too late If you have any zeal or heavenly mindedness they will do much to quench it and fetch down your minds to earth again The other sort will speak of things of so great weâââât and moment and that with seriousness and reverence as will tend to raise and quicken your souâ and possess you with a taste of the heavenly things which they discourse of They will encourage you by their own experiences and direct you by that truth which hath directed them and zealously communicate what they have received They will pray for you and teach you how to pray They will give the example of holy humble obedient lives and lovingly admonish you of your duties and reprove your sins In a word as the carnal mind doth savour the things of the flesh and is enmity against God the company of such will be a powerful means to infect you with their plague and make you such if you were escaped from them much more to keep you such if you are not escaped And as they that are spiritual do mind the things of the Spirit so their converse tendeth to make you spiritually minded as they are Rom. 8. 7 8. Though there are some useful qualities and gifts in some that are ungodly and some lamentable faults in many that are spiritual yet experience will shew you so great a difference between them in the main in heart and life as will make you the more easily to believe the difference that will be between them in the life to come § 6. 6. Another means is serious Meditation on the life to come and the way thereto Which though all cannot manage so methodically as some yet all should in some measure and season be acquainted with it § 7. 7. The last Means is to choose some prudent faithful Guide and Counsellor for your soul to Of how great concernment faithful Pastors are for the Conversion of the ungodly see a Jesuite Acosta li. 4. c. 1. 2 3 4. Infinitum esset caetera persequi quae contra hos satuos principes Tanaos contra Pastores stultos vel potius idola pastorum contra seipsos potius pascentes contra vaesânos Prophetas contra Sacerdotes contemptores atque arrogantes contra âlercus solennitatum contra popularis plausus captatores contra inexplebiles pecuniae gurgites caeâerasque pestes Propheticus sermo declamat Vix alias sancti Patres plenioribus velis feruntur in Pelagus quam cum de sacerdotali contumelia oratio est Acosta ib. p. 353. Non est iste sacerdos non est sed infestus atrox dolosus illusor sui lupus in dominicum gregem ovina pelle armatus Ibid. open those cases to which are not fit for all to know and to resolve and advise you in cases that are too hard for you Not to lead you blindfold after the interest of any seduced or ambitious men nor to engage you to his singular conceits against the Scripture or the Church of God but to be to your soul as a Physicion to your body or a Lawyer to your estates to help you where they are wiser than you and where you need their helps Resolve now that instead of your idle company and pastime your excessive cares and sinful pleasures you will wait on God in the seasonable use of these his own appointed means and you will find that he appointed them not in vain and that you shall not lose your labour Direction 17. THat in all this you may be sincere and not deceived by an hypocritical change be sure Direct 17. that God âe all your Confidence and all your hopes be placed in Heaven and that there be no secret reserve in your hearts for the world and flesh and that you divide not your hearts between God and the things below nor take not up with the Religion of an hypocrite which giveth God what the flesh can spare § 1. When the Devil cannot keep you from a change and reformation he will seek to deceive you with a superficial change and half reformation which goeth not to the root nor doth not recover the heart to God nor deliver it entirely to him If he can by a partial deceitful change perswade you that you are truly renewed and sanctified and fix you there that you go no further you are as surely his as if you had continued in your grosser sins And of all other this is the most common and dangerous cheat of souls when they think to halve it between God and the world and to secure their fleshly interest of pleasure and prosperity and their salvation too and so they will needs serve God and Mammon § 2. This is the true Character of a self-deceiving hypocrite He is neither so fully perswaded of The âull desââiption of a ãâ¦ã e cânâersiân and of an Hypocriâe Whââââââ there are two great and grievous âoââââ of âroâble âââââd âânâ in the Churchââ at the tryal of members and another ân mens Consciences in trying their staââs about this Question How to know true Conversion or Sanctification I must tell them in boâh theâe troubles plainly that Christianity is but one thing the same in all Ages which is thââââ Consent to the Baptismal Covenant And there is no such way to resolve this question as to write or set before you the Covenant of Baptism in its proper sense and then ask your hearts whether you unâeignedly and resolvedly Consent He that consenteth truly is Converted and Justified and he that professeth Consent is to be received into the Church by Baptism if his Parents Coâââât did not bring him in before which he is to do nevertheless himself at age the certain truth of the Scripture and the life to come nor yet so mortified to the flesh and world as to take the joyes of Heaven for his whole portion and to subject all his worldly prosperity and hopes thereunto and to part with all things in this world when it is necessary to the securing of his salvation And therefore he will not lose his hold of present things nor forsake his worldly interest for Christ as long as he can keep it Nor will he be any further religious than may stand with his bodily welfare resolving never to be undone by his godliness but in the first place to save himself and his prosperity in the world as long as he can And therefore he is truly a carnal worldly
our faith Help thou our unbelief But he that approveth of his Doubting and would have it so and thinks the revelation is uncertain and such as will warrant no firmer a belief I should scarcely say this man is a Christian. Christianity must be received as of Divine infallible revelation But controversies about less necessary things cannot be determined peremptorily by the ignorant or young beginners without hypocrisie or a humane faith going under the name of a Divine I am far from abating your Divine belief of all that you can understand in Scripture and implicitely of all the rest in general And I am far from diminishing the credit of any truth of God But the Reasons of this Direction are these § 2. 1. When it is certain that you have but a dark uncertain apprehension of any point to think it is clear and certain is but to deceive your selves by pride And to cry out against all uncertainty as sceptiâisme which yet you cannot lay aside is but to revile your own infirmity and the common infirmity of mankind and foolishly to suppose that every man can be as wise and certain when he list as he should be Now Reason and experience will tell you that a young unfurnished understanding is not like to see the evidence of difficult points as by nearer approach and better advantage it may do § 3. 2. If your conclusions be peremptory upon meer self-conceitedness you may be in an error for ought you know and so you are but confident in an error And then how far may you go in seducing others and censuring dissenters and come back when you have done and confess that you were all this while mistaken your selves § 4. 3. For a man to be confident that he knoweth what he knoweth not is but the way to keep him ignorant and shut the door against all means of further information When the Opinion is fixt by prejudice and conceit there is no ready entrance for the light § 5. 4 And to be ungroundedly confident so young is not only to take up with your Teachers word instead of a faith and knowledge of your own but also to forestall all diligence to know more and so you may lay by all your studies save only to know what those men hold whose judgements are your Religion Too Popish and easie a way to be safe § 6. 5. If you must never change your first opinions or apprehensions how will you grow in understanding Will you be no wiser at age than you were in childhood and after long study and experience than before Nature and Grace do tend to increase § 7. Indeed if you should be never so peremptory in your opinions you cannot resolve to hold them to the end For Light is powerful and may change you whether you will or no you cannot tell what that Light will do which you never saw But prejudice will make you resist the light and make it harder for you to understand § 8. I speak this upon much experience and observation Our first unripe apprehensions of things will certainly be greatly changed if we are studious and of improved understandings Study the Conâroveââââs about Grace and Free-will or about other such points of difficulty when you are young and ââs two to one that ripeness will afterward make them quite another thing to you For my own âââât my judgement is altered from many of my youthful confident apprehensions And where it heldeth the same conclusion it rejecteth abundance of the arguments as vain which once it rested in And where I keep to the same Conclusions and Arguments my apprehension of them is not the saââ âut I see more satisfying light in many things which I took but upon trust before And if I had resolved to hold to all my first Opinions I must have forborn most of my studies and lost much truth which I have discovered and not made that my own which I did hold and I must have resolved to live and dye a child § 9. The su ãâ¦ã is Hold fast the substance of Religion and every clear and certain Truth which you see in its own evidence and also reverence your Teachers especially the Universal Church or the generality of wise and godly men and be not hasty to take up any private opinion And especially to contradict the Opinion of your Governours and Teachers in small and controverted things But yet in such matters receive their Opinions but with a humane faith till indeed you have more and therefore with a supposition that time and study is very like to alter your apprehensions and with a reserve impartially to study and entertain the truth and not to sit still just where you were bârn Direct 12. IF Controversies âccasion any Divisions where you live be sure to look first to the interest of Common Truth and Good and to the exercise of Charity And become not passionate contenders for any party in the division or censurers of the peaceable or of your Teachers that will not âver ãâ¦ã their own understandings to obtain with you the esteem of being Orthodox or zealous men But suspect your own unripe understandings and silence your Opinions till you are clear and certain and jâyn rather with the moderate and the peace-makers than with the Contenders and Dividers § 1. You may easily be sure that Division tendeth to the ruine of the Church and the hinderance of the Gospel and the injury of the common interest of Religion You know it is greatly condemned in the Scriptures You may know that it is usually the exercise and the increase of Pride uncharitableness and passion and that the Devil is best pleased with it as being the greatest gainer by it But on the other side you are not easily certain which party is in the right And if you were you are not sure that the matter will be worth the cost of the contention Or if it be it is to be considered whether the Truth is not like to get more advantage by managing it in a more peaceable way that hath no contention nor stirreth not up other men so much against it as the way of controversie doth And whatever it prove you may and should know that young Christians that want both parts and helps and time and experience to be throughly seen in controversies are very unfit to make themselves parties And that they are yet more unfit to be the hottest leaders of those parties and to spur on their Teachers that know more than they If the work be fit for another to do that knoweth on what ground he goeth and can foresee the end yet certainly it is not fit for you And therefore forbear it till you are more fit § 2. I know those that would draw you into such a contentious zeal will tell you that their cause is the cause of God and that you desert him and betray it if you be not zealous in it and that it is but the counsel
more of my observation of which these times have given us too much proof Profane and formal Enemies on the one hand and ignorant self-conceited wranglers on the other hand who think they are champions for the truth when they are venting their passions and fond opinions are the two Thieves between whom the Church hath suffered from the beginning to this day The first are the Persecutors and the other the Dividers and disturbers of the Church Mark what the Holy Ghost saith in this case 2 Tim. 2. 23 24. But foolish and unlearned questions avoid knowing that they do gender strife and the servant of the Lord must not strive but be gentle unto all men Phil. 2. 14 15. Do all things without murmurings and disputings that ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation among whom you shine as lights in the world 1 Tim. 6. 3 4 5 6. If any man teach otherwise and consent not to wholesome words even the words of our Lord Iesus Christ and the doctrine which is according to godliliness he is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife raylings evil surmisings perverse disputings of men of corrupt minds c. So 1 Tim. 1. 4 5. Neither give heed to fables and endless genealogies which Minister Questions rather than godly edifying which is in faith Now the end of the commandment is charity out of a pure heart and a good conscience and faith unfeigned § 6. Yet I must here profess that if any falsehearted worldly hypocrite that resolveth to be on the saving side and to hold all to be lawful that seemeth necessary to his safety or preferments shall take any encouragement from what I have here said to debauch his conscience and sell his soul and then call all those furious zealots that will not be as false to God as he let that man know that I have given him no cloak for so odious a sin nor will he find a cover for it at the barr of God though he may delude his conscience and bear it out by his carnal advantages before the world Direct 13. KNow that true Godliness is the Best Life upon Earth and the only may to perfect Direct 13. Happiness Still apprehend it therefore and Use it as the best and with great diligence ââsist those Temptations which would make it seem to you a confounding grievous or unpleasant thing § 1. There are all things concurrent in a Holy life to make it the most delectable life on earth to a rational purified mind that is not captivated to the flesh and liveth not on Air or Dung The Object of it is the Eternal God himself the Infallible Truth the only satisfactory Good and all these condescending and appearing to us in the mysterious but suitable glass of a Mediator Redeeming Reconciling teaching governing sanctifying justifying and glorifying all that are his own The End of it is the pleasing and glorifying of our Maker Redeemer and Sanctifier and the everlasting happiness of our selves and others The Rule of it is the infallible Revelation of God delivered to the Church by his Prophets and his Son and his Apostles and comprized in the Holy Scriptures and sealed by the Miracles and operations of the Holy Ghost that did indite them The work of Godliness is a living unto God and preparing for everlasting life by foreseeing foretasting seeking and rejoycing in that endless Happiness which we shall have with God and by walking after the Spirit and avoiding the filthiness delusions and vexations of the world and the flesh The nature of man is not capable of a more noble profitable and delectable life than this which God hath called us to by his Son And if we did but rightly know it we should follow it with continual alacrity and delight Be sure therefore to conceive of Godliness as it is and not as it is mis-represented by the Devil and the ungodly Read what I have written of this in my A Saint or a Brute § 2. As long as a man conceiveth of Religion as it is even the most sweet and delectable life so long he will follow it willingly and with his heart and despise the temptations and avocations of flâshly gain and pleasure He will be sincere as not being only drawn by other men or outward advantages nor frightned into it by a passion of fearfulness but loving Religion for it self and for its excellent ends And then he will be chearful in all the duties and under all the sufferings and difficulties of it And he will be most likely to persevere unto the end We cannot expect that the Heart or Will should be any more for God and Godliness than the Understanding practically apprehendeth them as Good Nay we must alwayes perceive in them a transcendent Goodness above all that is to be found in a worldly life Or else the appearing Goodness of the Creature will divert us and carry away our minds We may see in the very Brutes what a power apprehension hath upon their actions If your Horse be but going to his home or pasture how freely will he go through thick and thin but if he go unwillingly his travell is troublesome and slow and you have much ado to get him on It will be so with you in your way to Heaven § 2. It is therefore the principal design of the Devil to hide the Goodness and Pleasantness of Religion from you and to make it appear to you as a terrible or tedious life By this means it is that he keeps men from it and by this means he is still endeavouring to draw you back again and frustrate your good beginnings and your hopes If he can thus mis-represent Religion to your understandings he will suddenly alienate your wills and corrupt your lives and make you turn to the world again and seek for pleasure somewhere else and only take up with some heartless lip-service to keep up some deceitful hope of being saved And the means which Satan useth to these ends are such as these § 3. 1. He will do his worst to overwhelm you with appearing doubts and difficulties and bring How Satan would make Religion seem to be a cânfounding unpââaâan thing â By difficulties you to a loss and to make Religion seem to you a confounding and not a satisfying thing This is one of his most dangerous assaults upon the weak and young beginners Difficulties and Passions are the things which he makes use of to confound you and put you out of a regular cheerful seeking of salvation When you read the Scriptures he will mind you of abundance of difficulties in all you read or hear He will shew you seeming contradictions and tell you that you will never be able to understand these things He will cast in thoughts of Unbelief and Blasphemy and cause you if he can to âowl them in your
head-strong Horse that must be kept in at first and is hardly restrained if it once break loose and get the head If you are bred up in temperance and modesty where there are no great temptations to gluttony drinking sports or wantonness you may think a while that your natures have little or none of this concupiscence and so may walk without a guard But when you come where baits of lust abound where Women and Playes and Feasts and Drunkards are the Devils snares and tinder and bellows to enflame your lusts you may then find to your sorrow that you had need of watchfulness and that all is not mortified that is asleep or quiet in you As a man that goeth with a Candle among Gunpowder or near Thatch should never be careless because he goeth in continual danger so you that are young and have naturally eager appetites and lusts should remember that you carry fire and Gunpowder still about you and are never out of danger while you have such an enemy to watch § 2. And if once you suffer the fire to kindle alas what work may it make ere you are aware James 1. 14 15. Every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Little knoweth the Fish when he is catching or nibling at the bait that he is swallowing the hook which will lay him presently on the bank When you are looking on the cup or gazing on alluring beauty or wantonly dallying and pleasing your senses with things unsafe you little know how far beyond your intentions you may be drawn and how deep the wound may prove how great the smart or how long and difficult the cure As you love your souls observe Pauls counsel 2 Tim. 2. 22. Flee youthful lusts Keep at a full distance Come not near the bait If you get a wound in your consciences by any wilful heinous sin O what a case will you be in How heartless unto secret duty afraid of God that should be your joy deprived of the comforts of his presence and all the pleasure of his wayes How miserably will you be tormented between the tyranny of your own concupiscence the sting of sin the gripes of conscience and the terrors of the Lord How much of the life of faith and love and heavenly zeal will be quenched in a moment I am to speak more afterwards of this and therefore shall only say at present to all young Converts that care for their salvation Mortifie the flesh and alwayes watch and avoid temptations Direct 15. BE exceeding wary not only what Teachers you commit the guidance of your souls unto Direct 15. Nam si falsi solo nomine tumidi non modo non consulendi sed vitandi sunt quibus nihil est importunius nihil insu siâs c. Pâtâa câ Dâal 117. li. 2. but also with what company you familiarly converse That they be neither such as would corrupt your minds with error or your hearts with viciousness profâneness lukewarmness or with a feavorish factious zeal But choose if possible judicious holy heavenly humble unblameable self-denying persons to be your ordinary companions and familiars but especially for your near Relations § 1. It is a matter of very great importance what Teachers you choose in order to your salvation In this the free grace of God much differenceth some from others For as poor Heathens and Infidels have none that know more than what the Book of Nature teacheth if so much so in the several Nations of Christians it is hard for the people to have any but such as the Sword of the Magistrate forceth on them or the stream of their Countreys Custom recommendeth to them And it is a wonder Scientiâ est posse dâcere Provââb Sub indocto tamen doctus evadâre potes âfflaâu aliquo divino ut Ciââro loquitur Augustinus de seipso testatur cui non omnia credere nefas est quod Aristotelicas Categorias quae inter difficillima numerantur artes liberales quas singulas a praeceptoribus didicisse magnum dicitur nullo tradeâte omnes intellexit ââââardus item vir doctrina sanctitate clarissimus omnes suas literas quarum inter cunctos sui temporis abundantissimus fuââ in sâlvis in agris didicit non hominum magisterio sed meditando orando nec ullos unquam alios praeceptores habuit quam quercus sagos Pâtrââch li. 2. Dialog 40. if pure Truth and Holiness be countenanced by either of these But when and where his mercy pleaseth God sendeth wise and holy Teachers with compassion and diligence to seek the saving of mens souls so that none but the malignant and obstinate are deprived of their help § 2. Ambitious proud covetous licentious ungodly men are not to be chosen for your Teachers if you have your choice In a Nation where true Religion is in credit and hath the Magistrates countenance or the Major Vote some graceless men may joyn with better in preaching and defending the purity of doctrine and holiness of life And they may be very serviceable to the Church herein especially in expounding and disputing for the truth But even there more experienced spiritual Teachers are much more desirable They will speak most feelingly who feel what they speak And they are fittest to bring others to faith and love who believe and love God and holiness themselves They that have life will speak more lively than the dead And in most places of the world the ungodliness of such Teachers makes them enemies to the Truth which is according to godliness Their natures are at enmity to the life and power of the doctrine which they should preach And they will do their worst to corrupt the Magistrates and make them of their mind And if they can but get the Sword to favour them they are usually the cruellest persecutors of the sincere As it is notorious among the Papists that the baits of Power and Honour and Wealth have so vitiated the body of their Clergy that they conspire to uphold a worldly Government and Religion and in express contradiction to Sense and Reason and to Antiquity and the judgement of the Church and to the holy Scriptures they captivate the ignorant and sensual to their tyranny and false worship and use the seduced Magistrates and multitude to the persecuting of those that will not follow them to sin and to perdition Take heed of proud and worldly Guides § 3. And yet it is not every one that pretendeth Piety and Zeal that is to be heard or taken for a Teacher But 1. Such as preach ordinarily the substantial Truths which all Christians are agreed in 2. Such as make it the drift of their preaching to raise your souls to the Love of God and to a holy heavenly life and are zealous against confessed sins 3. Such as contradict not the
last place in teaching learning and most serious consideration § 3. Two sorts do most dangerously sin against or abuse the Holy Ghost The first is the Prophane who through custom and education can say I believe in the Holy Ghost and say that He sanctifieth them and all the Elect people of God but hate or resist all sanctifying works and motions Deus est principium eââectivum in Creatione refectivum in redemptione perfectivum in sanctificatione Ioh. Con. bis comp Theol. l. 4. c. 1. of the Holy Ghost and hate all those that are sanctified by him and make them the objects of their scorn and deride the very name of sanctification or at least the thing The second sort is the Enthusiasts or true Fanaticks who advance extoll and plead for the Spirit Rejectis propheticis Apostolicis scriptis Manichaei novum Evangelium scripserunt ut antecellere communi hominum multitudini semi-d ãâ¦ã rentur simularunt Enthusiaâmos seu afflatus subââo in âurâa se in terram objââââentes c vâlut ãâã dââ tacentes deinde tanquam redeuntes ex specu Trophonio plorantes multa vaticinati sunt Prorsus ut Anabaptistae recens fâceruâ in seditione Monasteriensi Etsi autem in quibusdam manifesta simulatio fuit tamen aliquibus reipsa à Diabolis surâtes immisses esse certum est Carioâ Chron. l. 3. p. 54. against the Spirit covering their greatest sins against the Holy Ghost by crying up and pretending to the Holy Ghost They plead the Spirit in themselves against the Spirit in their Brethren yea and in almost all the Church They plead the authority of the Spirit in them against the authority of the Spirit in the holy Scriptures and against particular truths of Scripture and against several great and needful Duties which the Spirit hath required in the Word and against the Spirit in their most judicious godly faithful Teachers But can it be the Spirit that speaks against the Spirit Is the Spirit of God against it self Are we not all baptized by One Spirit and not divers or contrary into one body 1 Cor. 12. 12 13. But it is no marvel for Satan to be transformed into an Angel of light or his Ministers into the Ministers of Christ and of Righteousness whose end shall be according to their works 2 Cor. 11. 13 14 15. The Spirit himself therefore hath commanded us that we believe not every Spirit but try the Spirits whether they be of God because many false Prophets are gone out into the world 1 John 4. 1. Yea the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing Spirits and doctrines of Devils 1 Tim. 4. 1. Therefore take heed that you neither Mistake nor abuse the Holy Spirit § 4. 1. The Doctrine concerning the Holy Ghost to be believed is briefly this 1. That the Holy Ghost as given since the Ascension of Christ is his Agent on earth or his Advocate with men called by him the Paraclete Instead of his bodily presence which for a little space he vouchsafed to a few being John 16. 7. â ascended he sendeth the Holy Spirit as better for them to be his Agent continually to the end and John 15 2â John 16. 13. Gal. 3. 1 2 3 4 Heb. 2. 3 4. unto all and in all that do believe 2. This Holy Spirit so sent infallibly inspired the holy Apostles and Evangelists first to preach and then to write the Doctrine of Christ contained as indited by him in the Holy Scriptures perfectly imprinting therein the Holy Image of God 3. The same Spirit in them sealed this holy Doctrine and the Testimony of these holy men by many Miracles and wonderful Gifts by which they did actually convince the unbelieving world and plant the Churches 4. The same Spirit having first by the Apostles given a Law or Canon to the Universal Church constituting its Offices and the duty of the Officers and the manner of their entrance Eph. 3 2 3 4 8 13. dâtâ Qualifie and âispose men for the stated ordinary Ministerial work which is to Explain and Apââââ âhe âoresaid Scriptures and directeth those that are to Ordain and Choose them they being not wanting on their part and so he appointeth Pastors to the Church 5. The same Spirit assisteth the Ministers thus sent in their faithful use of the means to Teach and Apply the holy Scriptures according to the necessities of the peoplâ the weight of the matter and the Majesty of the Word of God 6. The same Spirit doth by this Word heard or read renew and sanctifie the souls of the Elect illuminating their minds opening and quickning their hearts prevailing with changing and Actâ 26. 18. resolving their wills thus writing Gods Word and imprinting his Image by his Word upon their hearts making it powerful to conquer and cast out their strongest sweetest dearest sins and bringing John 14 16 26 them to the saving knowledge love and obedience of God in Jesus Christ. 7. The same holy Spirit assisteth the sanctified in the exercise of this grace to the increase of it by blessing and concurring with the means appointed by him to that end And helpeth them to use those means perform their duties conquer temptations oppositions and difficulties and so confirmeth and preserveth them to the end 8. The same Spirit helpeth believers in the exercise of grace to feel it and discern the sincerity of it in themselves in that measure as they are meet for and in these seasons when it is fittest for them 9. The same Spirit helpeth them hereupon to conclude that they are justified and reconciled to God and have right to all the benefits of his Covenant 10. Also he assisteth them actually to rejoyce in the discerning of this Conclusion For though Reason of it self may do something in these acts yet so averse is man to all that is holy and so many are the difficulties and hinderances in the way that to the effectual performance the help of the Spirit of God is necessary § 5. By this enumeration of the Spirits operations you may see the errors of many detected and many common Questions answered 1. You may see their blindness that pretend the Spirit within them against Scripture Ministry or the use of Gods appointed means when the same Spirit first indited the Scripture and maketh it the Instrument to illuminate and sanctifie our souls Gods Image is 1. Primarily in Jesus Christ his Son 2. Derivatively by his Spirit imprinted perfectly in the holy Scriptures 3. And by the Scripture or the holy Doctrine of it instrumentally impressed on the soul. So that the Image of God in Christ is the Cause of his Image in his holy Word or Doctrine and his Image in his Word is the Cause of his Image on the heart So a King may have his Image 1. Naturally on his Son who is like his Father 2. Expressively in his Laws which express
corruption Direct 3. and that the natural tendency of Reason is to those high and excellent things which corruption and bruitishness do almost extinguish or cast out with the most and that the prevalency of the lower-faculties against right Reason is so lamentable and universal to the confusion of the world that it is enough to tell us that this is not the state that God first made us in and that certainly sin hath sullied and disordered his work The wickedness of the world is a great confirmation of the Scripture § 7. Direct 4. Consider how exactly the Doctrine of the Gospel and Covenant of Grace is suited to Direct 4. the lapsed state of man even as the Law of Works was suited to his state of innocency so that the Gospel may be called the Law of Lapsed Nature as suited to it though not as revealed by it as the other was the Law of Entire Nature § 8. Direct 5. Compare the many Prophecies of Christ with the fulfilling of them in his person As Direct 5. that of Moses recited by Stephen Acts 7. 37. Isa. 53. Dan. 9. 24 25 26 c. And consider that those Jews which are the Christians bitterest enemies acknowledge and preserve those Prophecies and all the Old Testament which giveth so full a testimony to the New § 9. Direct 6. Consider what an admirable suitableness there is in the Doctrine of Christ to the relish Direct 6. of a serious heavenly mind and how all that is spiritual and truly good in us doth close with it and embrace it from a certain congruity of Natures as the eye doth with the light and the stomach with its proper food Every good man in reading the Holy Scripture feeleth something even all that 's good within him bear witness to it And only our worser part is quarrelling with it and rebells against it § 10. Direct 7. Consider how all the first Churches were planted by the success of all those Miracles Direct 7. mentioned in the Scripture And that the Apostles and thousands of others saw the Miracles of Christ and the Churches saw the Miracles of the Apostles and heard them speak in Languages unlearnt and had the same extraordinary gifts communicated to themselves And these being openly and frequently manifested convinced unbelievers and were openly urged by the Apostles to stop the mouths Gal 3. 1 2 3. of opposers and confirm believers who would all have scorned his arguments and the faith which they supported if all these had been fictions of which they themselves were said to be eye-witnesses and agents So that the very existence of the Churches was a testimony to the matter of fact And what testimony can be greater of Gods interest and approbation than Christs Resurrection and all these miracles § 11. Direct 8. Consider how no one of all the Hereticks or Apostates did ever contradict the matters Direct â of fact or hath left the world any kind of confutation of them which they wanted not malice or encouragement or opportunity to have done § 12. Direct 9. Consider how that no one of all those thousands that asserted these miracles are Direct 9. ever mentioned in any history as repenting of it either in their health or at the hour of death whereas it had been so heinous a villany to have cheated the world in so great a cause that some consciences of dying men especially of men that placed all their hopes in the life to come must needs have repented of § 13. Direct 10. Consider that the witnesses of all these Miracles and all the Churches that believed Direct 10. them were taught by their own doctrine and experience tâ forsake all that they had in the world and to be reproached hated and persecuted of all men and to be as lambs among wolves in expectation of death and all this for the hope of that blessedness promised them by a Crucified Risen Christ. So that no worldly end could move them to deceive or willingly to be deceived § 14. Direct 11. Consider how impossible it is in it self that so many men should agree together to deceive Direct 11. the world and that for nothing and at the rate of their own undoing and death and that they should all agree in the same narratives and doctrines so unanimously And that none of these should ever confess the deceit and disgrace the rest All things well considered this will appear not only a Moral but a Natural impossibility Especially considering their quality and distance there being thousands in several countries that never saw the faces of the rest much less could enter a confederacie with them to deceive the world § 15. Direct 12. Consider the certain way by which the Doctrine and Writings of the Apostles and Direct 12. other Evangelical messengers hath been delivered down to us without any possibility of material alteration Because the Holy Scriptures were not left only to the care of private men or of the Christians of one country who might have agreed upon corruptions and alterations But it was made the office of the ordinary Ministers to read and expound and apply them And every Congregation had one or more of these Ministers And the people received the Scriptures as the Law of God and that by which they must live and be judged and as their charter for Heaven So that it was not possible for one Minister to corrupt the Scripture Text but the rest with the people would have quickly reproved him Nor for those of one Kingdom to bring all other Christians to it throughout the world without a great deal of consultation and opposition if at all which never was recorded to us § 16. Direct 13. Be acquainted as fully as you can with the History of the Church that you may Direct 13. know how the Gospel hath been planted and propagated and assaulted and preserved until now which will much better satisfie you than general uncertain talk of others § 17. Direct 14. Iudge whether God being the Wise and Merciful Governor of the world would Direct 14. Neq enim potest Deus qui summa Veritas Bonitas est hu manum genus prolem suam decipere suffer the honestest and obedientest subjects that he hath upon earth to be deceived in a matter of such importance by pretence of Doctrines and Miracles proceeding from himself and which none but God or by his special grant is able to do without disowning them or giving any sufficient means to the world to discover the deceit For certainly he needeth not deceit to govern us If you say that he permits Mahometanism I answer 1. The main positive doctrine of the Mahometanes for the worshiping of one only God against Idolatry is true And the by-fancies of their pretended Prophet are not commended to the world upon the pretense of attesting Miracles at all but upon the affirmation of Ma sil ãâã de
children speaking of them when thou âittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt write them upon the door posts of thy house and upon your Gates that your dayes may be multiplyed and the dayes of your children The like words are in Deut. 6. 6 7 8. where it is said And thou shalt teach them diligently unto thy children So Deut. 4. 9. Teach them thy sons and thy sons sons Here there is one part of Family Duty viz. Teaching children the Laws of God as plainly commanded as words can express it Arg. 2. From these texts which commend this Gen. 18. 18 19. All the Nations of the Earth shall be blessed in him for I know him that he will command his children and his houshold after him and they shall keep the way of the Lord and it was not only a command at his death what they should do when he was dead For 1. It cannot be imagined that so holy a man should neglect a Duty all his life time and perform it but at death and be commended for that 2. He might then have great cause to question the efficacy 3. As God commandeth a diligent inculcating precepts on Children so no doubt it 's a practice answerable to such precepts that is here commended And it is not bare teaching but commanding that is here mentioned to shew that it must be an improvement of Authority as well as of knowledge and elocution So 2 Tim. 3. 15. Of a child Timothy knew the Scripture by the teaching of his Parents as appeareth 2 Tim. 1. 5. Arg. 3. Eph. 6. 4. Bring them up in the nurture and admontion of the Lord ãâã ãâã ãâã ãâã ãâã translated nurture signifieth both Instruction and Correction shewing that Parents must use both Doctrine and Authority or force with their Children for the Matters of the Lord and ãâã ãâã ãâã ãâã ãâã translated admonition signifieth such Instruction as putteth Doctrine into the mind and chargeth it on them and fully storeth their minds therewith And it also signifieth chiding and sometimes correction And it 's to be noted that Children must be brought up in this The word ãâã ãâã ãâã ãâã ãâã signifying carefully to nourish importeth that as you feed them with milk and bodily food so you must as carefully and constantly feed and nourish them with the nurture and admonition of the Lord. It is called the nurture and admonition of the Lord because the Lord commandeth it and because it is the Doctrine concerning the Lord and the Doctrine of his teaching and the Doctrine that leadeth to him Arg. 4. Prov. 22. 6. Train up a child in the way where he should go and when he is old he will not depart from it Arg. 5. From all those places that charge Children to hearken to the instructions of their Parents Prov. 1. 8. My Son hear the Instruction of thy Father and forsake not the law of thy Mother Prov. 6. 20. is the like and 3. 22. with many the like Yea the Son that is stubborn and rebellious against the Instruction and Correction of a Father or Mother in Gluttony Drunkenness c. was to be brought forth to the Magistrate and stoned to death Deut. 21. 18 19 20. Now all the Scriptures that require Children to âear their Parents do imply that the Parents must teach their Children for there is no hearing and learning without teaching But lest you say that Parents and Children are not the whole family though they may be and in Abrahams case before mentioned the whole houshold is mentioned the next shall speak to other relations Arg. 6. 1 Pet. 3. 7. Likewise ye Husbands dwell with them your wives according to knowledge and Eph. 5. 25 26. Love your Wives as Christ loved the Church and gave himself for it that he might sanctifie and cleanse it And this plainly implies that this knowledge must be used for the Instruction and sanctification of the Wife 1 Cor. 14. 34 35. Women must keep silence in the Church for it is not permitted unto them to speak but they are to be under obedience as also saith the Law If they will learn any thing let them ask their Husbands at home Which shews that at home their Husbands must teach them Arg. 7. Col. 3. 22 23 24 25. Eph. 6. 5 6 7 8. Servants must be obedient unto their Masters as unto Christ and serve them as serving the Lord Christ and therefore Ministers must command in Christ. Arg. 8. A fortiori fellow Christians must exhort one another daily while it is called to day lest any be hardened by the deceitfulness of sin much more must the Rulers of families do so to Wives Children and Servants 1 Pet. 4. 11. If any speak it must be as the Oracles of God much more to our own Families Col. 3. 16. Let the Word of God dwell in you richly in all wisdom teaching and admonishing one another and much more must a man do this to Wife Children and Servants than to those more remote Arg. 9. Those that are to be chosen Deacons or Bishops must be such as Rule their own Children and their own houshold well 1 Tim. 3. 4 12. Now mark 1. That this is one of those Christian virtues which they were to have before they were made Officers therefore other Christians must have and perform it as well as they 2. It is a Religious Holy Governing such as a Minister is to exercise over his flock that is here mentioned which is in the things of God and salvation or else the comparison or argument would not suit ver 5. For if a man know not how to rule his own house how shall he rule the Church of God But of this more before I would say more on this point but that I think it is so clear in Scripture as to make it needless I pass therefore to the next Prop. 3. Family Discipline is part of Gods solemn Worship or Service appointed in his Word This is Prop. 3. not called Worship in so near a sense as some of the rest but more remotely yet so it may well be called in that 1. It is an Authoritative Act done by commission from God 2 Upon such as disobey him and as such 3. And to his Glory yea and it should be done with as great solemnity and reverence as other parts of worship The Acts of this discipline are first denying the ungodly entrance into the family 2. Correcting 3. Or casting out those that are in I shall be but brief on these 1. The first you have 2 Ioh. 10. If there come any to you and bring not this Doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evil deeds 2. The Duty of correcting either by corporal sensible punishment or by withdrawing some benefit is so commonly required in Scripture especially towards Children that
I will not stand on it lest I speak in vain what you all know already and how Eli suffered for neglecting it you know 3 The Discipline of casting the wicked out of the family servants I mean who are separable members you may find Psal. 101. 2 3 7 8. I will walk within my house with a perfect heart I will set no wicked thing before mine eyes He that worketh deceit shall not dwell within my house he that telleth lyes shall not tarry in my sight Prop. 4. Solemn Prayer and praises of God in and by Christian families iâ of Divine appointment Prop. 4. 1. For proof of this I must desire you to look back to all the Arguments which proved the dueness of Worship in general for they will yet more especially prove this sort of Worship seeing Prayer and Praise are most immediately and eminently called Gods Worship of any Under praises I comprehend Psalms of Praises and under prayer Psalms of prayer Yet let us add some more Arg. 1. It is Gods will that Christians who have fit occasions and opportunities for Prayer and Praises should improve them but Christian Families have fit occasions and opportunities for Prayer and Praise therefore it is Gods will they should improve them The major is evident in many Scripture Precepts Tim. 2. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 1 Thes. 5. 17 18. Pray without ceasing in every thing give thanks for this is the will of God concerning you Col. 4. 2. Continue in Prayer and watch in the same with thanksgiving Col. 3. 16 17. teaching and admonishing one another in Psalms and Hymns and spiritual songs singing with grace in your hearts unto the Lord and whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks unto God and the Father by him Rom. 12. 12. Continuing instant in Prayer Eph. 6. 18. Praying always with all Prayer and Supplication in the spirit and watching thereunto with all perseverance and supplication for all Saints And for me that utterance may be given me Many the like Texts might be named every one of which afford an Argument for Family praises most effectual 1. If men must pray every where that is convenient then sure in their Families But c. Erg. 2. If men must pray without ceasing then sure in their families 3. If men must in every thing give thanks then sure in Family-mercies and then according to the nature of them together 4. If men must continue in prayer and watch in it for fit advantages and against Impediments and in thanksgiving then doubtless they must not omit the singular advantages which are administred in Families 5. If we must continue instant in prayer and supplication c. then doubtless in family prayer in our families unless that be no place and no prayer Obj. But this binds us no more to pray in our families than any where else Answ. Yes it binds us to take all fit opportunities and we have more fit opportunities in our own families then in other mens or than in occasional meetings or than in any ordinary societies except the Church And here let me tell you that it is ignorance to call for particular express Scripture to require Praying in Families as if we thought the General commands did not comprehend this particular and were not sufficient God doth in much wisdom leave out of his Written Law the express determination of some of those circumstantials or the application of general precepts to some of those subjects to which common reason and the light of Nature sufficeth to determine and apply them The Scripture giveth us the general Pray alway with all manner of Prayer in all places that is Omit no fit advantages and opportunities for prayer What if God had said no more than this about Prayer in Scripture It seems some men would have said God hath not required us to pray at all when he requireth us to pray always because he tells us not when and where and how oft and with whom and in what words c. And so they would have concluded God no where bids us pray in secret nor pray in Families nor pray in Assemblies nor Pray with the Godly nor with the wicked nor pray every day nor once a week nor with a Book nor without a Book and therefore not at all As if the general Pray on all fit occasions were nothing But these men must know that nature also and reason is Gods light and providence oft determineth of such Subjects and Adjuncts And the general Law and these together do put all out of doubt What if God telleth you He that provideth not for his own especially those of his houshold hath denied the faith and is worse than an Infidel and do not tell you either who are your families and who not nor what provision you shall make for them what food what cloaths or how oft they must feed c. Will you say God hath not bid you feed or cloath this Child or that Servant It is enough that God chargeth you to provide for your Families in the Scripture and that in nature he tell you which are your Families and what Provision to make for them and how oft and in what quantity c. And so if God bid you Pray in all places and at all times on all occasions that are fit for Prayer and experience and common reason tell you that Families afford most fit times place and occasions for Prayer is not this enough that there are such seasons and opportunities and occasions for Family-prayer I refer you to the particular discoveries of them in the beginning where I proved the Dueness of Worship in General to be there performed And I refer you also to common reason it self not fearing the contradiction of any man whose impiety hath not made him unreasonable and prevailed against the common light of Nature This first general Argument were enough if men were not so averse to their duty that they cannot know because they will not But let us therefore add some more Arg. 2. If there be many blessings which the Family needeth and which they do actually receive from God then it is the will of God that the family pray for these blessings when they need them and give thanks for them when they have received them But there are many blessings which the family as conjunct needeth and receiveth of God Therefore the family conjunct and not only particular members secretly should pray for them and give thanks for them The Antecedent is past question 1. The continuance of the Family as such in Being 2. In Well being 3. And so the preservation and Direction of the essential members 4. And the prospering of all Family affairs are evident Instances and to descend to more particulars would be needless tediousness The Consequence is proved from many Scriptures which require those that want
beyond our Callings nor into confusion Argument 5. It is a Duty to receive all the mercies that God offereth us But for a family to have access to God in joynt prayers and praises is a mercy that God offereth them Therefore it is their duty to accept it The major is clear in nature and Scripture Because I have offered and ye refused is Gods great aggravation of the sin of the rebellious How oft would I have gathered you together and ye would not All the day long have I stretched out my hand c. To refuse an offered kindness is contempt and ingratitude The minor is undeniable by any Christian that ever knew what family prayers and prayses were Who dare say that it is no mercy to have such a joynt access to God Who feels not conjunction somewhat help his own affections who makes conscience of watching his heart Argument 6. Part of the Duties of families are such that they apparently loose their chiefest life and excellency if they be not performed joyntly Therefore they are so to be performed I mean singing of Psalms which I before proved an ordinary Duty of conjunct Christians Therefore of families The Melody and Harmony is lost by our separation and consequently the alacrity and quickning which our affections should get by it And if part of Gods praises must be performed together it is easie to see that the rest must be so too Not to speak of teaching which cannot be done alone Argument 7. Family prayer and praises are a Duty owned by the teaching and sanctifying work of the spirit Therefore they are of God I would not argue backward from the spirits teaching to the words commanding but on these two suppositions 1. That the experiment is very general and undeniable 2. That many texts of Scripture are brought already for family prayer and that this argument is but to second them and prove them truly interpreted The Spirit and the word do alway agree If therefore I can prove that the spirit of God doth commonly work mens hearts to a love and savour of these Duties doubtless they are of God Sanctification is a transcript of the precepts of the word on the heart written out by the spirit of God So much for the consequence The Antecedent consisteth of two parts 1. That the sanctified have in them inclinations to these Duties 2. That these Inclinations are from the spirit of God The first needs no proof being a matter of experience I appeal to the heart of every sound and stable Christian whether he feel not a conviction of this Duty and an inclination to the performance of it I never met with one such to my knowledge that was otherwise minded Object Many in our times are quite against family prayer who are good Christians Answ. I know none of them I confess I once thought some very good Christians that now are against them but now they appear otherwise not only by this but by other things I know none that cast off these Duties but they took up vile sins in their stead and cast off other Duties as well as these Let others observe and judge as they find 2. The power of delusion may for a time make a Christian forbear as unlawful that which his very new nature is inclined too As some think it unlawful to pray in our Assemblies and some to joyn in Sacraments And yet they have a spirit within them that inclineth their hearts to it still and therefore they love iâ and wish it were lawful even when they forbear it upon a conceit that it is unlawful And so it 's possible for a time some may do by family Duties But as I expect that these ere long recover so for my part I take all the rest to be graceless Prejudice and error as a temptation may prohibit the exercise of a Duty when yet the spirit of God doth work in the heart an inclination to that Duty in sanctifying it 2. And that these inclinations are indeed from the spirit is evident 1. In that they come in with all other grace 2. And by the same means 3. And are preserved by the same means standing or falling increasing or decreasing with the rest 4. And are to the same end 5. And are so generally in all the sâiâts 6. And so resisted by flesh and blood 7. And so agreeable to the Word that a Christian sins against his new nature when he neglects family Dutys And God doth by his spirit create a desire after them and an estimation of them in every gracious soul. Argument 8. Family prayer and praises is a Duty ordinarily crowned with admirable divine and special blessings Therefore it is of God The consequence is evident For though common outward prosperity may be given to the wicked who have their portion in this life yet so is not prosperity of soul. For the Antecedent I willingly appeal to the experience of all the holy families in the world Who ever used these Duties seriously and found not the benefits What Families be they in which grace and Heavenly mindedness prospereth but those that use these Duties Compare in all your Towns Cities and Villages the families that read Scriptures pray and praise God with those that do not and see the difference Which of them abound more with impiety with Oaths and cursings and railings and Drunkenness and Whoredoms and Worldliness c. And which abound most with Faith and Patience and Temperance and Charity and Repentance and Hope c. The controversie is not hard to decide Look to the Nobility and Gentry of England See you no difference between those that have been bred in praying families and the rest I mean taking them as we say one with another proportionably Look to the Ministers of England Is it praying families or prayerless families that have done most to the well furnishing of the Universities Argument 9. All Churches ought solemnly to pray to God and praise him A Christian family is a Church Therefore The major is past doubt the minor I prove from the nature of a Church in general which is a society of Christians combined for the better worshipping and serving of God I say not that a family formally as a family is a Church But every family of Christians ought moreover by such a combination to be a Church Yea as Christians they are so combined seeing Christianity tieth them to serve God conjunctly together in their Relations 2. Scripture expresseth it 2 Cor. 16. 19. Aquila and Priscilla salute much in the Lord with the Church that is in they house He saith not which meeteth in their house but which is in it So Philemon 2. And to the Church in this house Rom. 16. 5. Likewise greet the Church that is in their house Col. 4. 15. Salute the brethren that are at Laodicea and Nymphas and the Church which is in his house Though some Learned men take these to be meant of part of the Churches assembling in
these houses yet Beza Grotius and many others acknowledge it to be meant of a family or dâmestick Church according to that of Tertullian ubi tres licet laici ibi Ecclesia yet I say not that such a family Church is of the same species with a particular organized Church of many families But it could not so much as Analogically be called a Church if they might not and must not pray together and praise God together for these therefore it fully concludeth Argument 10. If Rulers must teach their families the word of God then must they pray with them But they must teach them Therefore The Antecedent is fully proved by express Scripture already See also Psalms 78 4. 5. 6. Ministers must teach from house to house therefore Rulers themselves must do it Acts 5. 42. 20. 20. The Consequence is proved good 1. The Apostles prayed when they Preached or Instructed Christians in private Assemblies Acts 20. 36. and other places 2. We have special need of Gods Assistance in reading the Scriptures to know his mind in them and to make them profitable to us therefore we must seek it 3. The Reverence due to so holy a business requireth it 4. We are commanded in all things to make our requests known to God with Prayers Supplications and thanksgiving and that with all manner of prayer in all places without ceasing therefore specially on such occasions as the reading of Scriptures and instructing others And I think that few men that are convinced of the duty of reading Scripture and solemn instructing their families will question the duty of praying for Gods blessing on it when they set upon the work Yea a Christians own Conscience will provoke him reverently to begin all with God in the imploring of his acceptance and aid and blessing Argument 11. If Rulers of families are bound to teach their families to Pray then are they bound to Pray with them But they are bound to teach them to Pray Therefore In the foregoing Argument I speak of teaching in general Here I speak of teaching to Pray in special The Antecedent of the major I prove thus 1. They are bound to bring them up in the nurture and admonition of the Lord Eph. 6. 44. Therefore to teach them to Pray and Praise God For the Nurture and Admonition of the Lord containeth that 2. They are bound to teach them the fear of the Lord and train them up in the way that they should go and that is doubtless in the way of Prayer and Praising God The Consequence Appeareth here to be sound in that men cannot be well and effectually taught to Pray without Praying with them or in their hearing herefore they that must teach them to Pray must Pray with them It is like Musick which you cannot well teach any man without playing or singing to him seeing teaching must be by practising And in most practical Doctrines it is so in some degree If any question this I appeal to Experience I never knew any man that was well taught by man to pray without practising it before them They that ever knew any such may have the more colour to object but I did not Or if they did yet so rare a thing is not to be made the ordinary way of our Endeavouâs no more than we should forbear teaching men the most curious Artifices by ocular demonstration because some Wits have learnt them by few words or of their own Invention They are cruel to Children and Servants that teach them not to pray by practice and example Argument 12. From 1 Tim. 4. 3 4 5. Meats which God hath created to be received with thanksgiving for it is sanctified by the Word of God and Prayer Here mark That all our Meat is to be received with thanksgiving not only with a disposition of thankfulness 2. That this is twice repeated here together expresly yea thrice in sense 3. That God created them so to be received 4. That it is made a Condition of the goodness that is the blessing of the Creature to our use 5. That the Creature is said to be sanctified by Gods Word and Prayer and so to be unsanctified to us before 6. That the same thing which is called thanksgiving in the two former verses is called Prayer in the last Else the consequence of the Apostle could not hold when he thus argues It s good if it ââ received with thanksgiving because it is sanctified by Prayer Hence I will draw these two Arguments 1. If families must with thanksgiving receive their meat as from God then is the thanksgiving of families a duty of Gods appointment But the former is true therefore so is the latter The Antecedent is plain All must receive their meat with thanksgiving Therefore families must They eat together therefore they must give thanks together And that Prayer is included in thanksgiving in this Text I manifested before 2. It is the Duty of families to use means that all Gods Creatures may be sanctified to them Prayer is the means to be used that all Gods Creatures may be sanctified to them Therefore it is the duty of families to use prayer Argument 13. From 1 Pet. 3. 7. Likewise ye Husbands dwell with them according to knowledge giving honour to the Wife as to the weaker vessel and as being heirs together of the grace of life that your prayers be not hindered That Prayer which is especially hindered by ignorant and unkind converse is it that is especially meant here in this Text. But it is conjunct Prayer that is especially so hindered Therefore c. I know that secret personal prayer is also hindered by the same causes but not so directly and notably as conjunct prayer is With what hearts can Husband and Wife joyn together as one soul in prayer to God when they abuse and exasperate each other and come hot from chidings and dissentions This seemeth the true meaning of the Text And so the conjunct prayer of Husband and Wife being proved a duty who sometime constitute a family the same reasons will include the rest of the family also Arg. 14. From Col 3. 16 17. to Col. 4. 4. Let the word of God dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord and whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him Wives submit your selves c. 4. 2. Continue in prayer and watch in the same with thanksgiving Hence I may fetch many arguments for family-prayers 1. It appeareth to be family prayers principally that the Apostle here speaketh of For it is families that he speaks to For in verse 16 17. he speaketh of prayer and thanksgiving and in the next words he speaketh to each family-relation Wives Husbands Children Parents Servants Masters And in the next words continuing his speech to the same
fit to be brought to the ears of the Church-assemblies 3. And if it were fit to mention them all in publick yet the number of such cases would be so great as would overwhelm the Minister and confound the publick Worship nay one half of them in most Churches could not be mentioned 4. And such cases are of ordinary occurrence and therefore would ordinarily have all these inconveniences And yet there are many such cases that are not fit to be confined to our secret prayers each one by himself because 1. They often so sin together as maketh it fit that they consess and lament it together 2. And some mercies which they receive together its fit they seek and give thanks for together 3. And many works which they do together its fit they seek a blessing on together 4. And the presence of one another in Confession Petition and Thanksgiving doth tend to the increase of their fervour and warming of their hearts and engaging them the more to duty and against sin and is needful on the grounds laid down before Nay it is a kind of Family-schism in such cases to separate from one another and to pray in secret only as it is Church schism to separate from the Church-assemblies and to pray in families only Nature and Grace delight in Unity and abhor division And the Light of Nature and Grace engageth us to do as much of the work of God in Unity and Concord and Communion as we can Argument 20. If before the giving of the Law to Moses God was worshipped in families by his own appointment and this appointment be not yet reverst then God is to be worshipped in families still But the Antecedent is certain Therefore so is the consequent I think no man denyeth the first part of the Antecedent that before the flood in the families of the righteous and after till the establishment of a Priesthood God was worshipped in families or housholds It is a greater doubt whether then he had any other publick Worship When there were few or no Church assemblies that were larger than families no doubt God was ordinarily worshipped in families Every Ruler of a family then was as a Priest to his own family Cain and Abel offered their own Sacrifices so did Noah Abraham and Iacob If it be objected that all this ceased when the Office of the Priest was instituted and so deny the later part of my Antecedent I reply 1. Though sâme make a doubt of it whether the Office of Priesthood was instituted before Aarons time I think there is no great doubt to be made of it seeing we find a Priesthood then among other Nations who had it either by the light of Nature or by Tradition from the Church And Melchizedecks Priesthood who was a Type of Christ is expresly mentioned So that though family-worship was then the most usual yet some more publick worship there was 2. After the institution of Aarons Priesthood family worship continued as I have proved before yea the two Sacraments of Circumcision and the Passeover were celebrated in Families by the Master of the house Therefore Prayer was certainly continued in families 3. If that part of Worship that was afterward performed in Synagogues and publick Assemblies was appropriated to them that no whit proveth that the part which agreed to families as such was transferred to those Assemblies Nây it is a certain proof that that part was left to families still because we find that the publick Assemblies never undertook it We find among them no prayer but Church-prayer and not that which was fitted to Families as such at all Nor is there a word of Scripture that speaketh of Gods reversing of his command or order for family-prayer or other proper family-worship Therefore it is proved to continue obligatory still Had I not been too long already I should have urged to this end the example of Iob in sacrificing daily for his Sons and of Esther's keeping a Fast with her Maids Hest. 4. 16. And Jer. 10. 25. Pour out thy fury on the Heathen that know thee not and on the families that call not on thy name It s true that by families here is meant Tribes of people and by calling on his Name is meant their worshipping the true God But yet this is spoken of all Tribes without exception great and small And Tribes in the beginning as Abrahams Isaacs Iacobs c. were confined to families And the argument holdeth from parâty of reason to a proper family And that calling on Gods Name is put for his Worship doth more confirm us because it proveth it to be the most eminent part of Worship or else the whole would not be signified by it At least no reason can imagine it excluded So much for the proof of the fourth Proposition Objections answered Object 1. HAd it been a duty under the Gospel to pray in families we should certainly have found Object 1. it more expresly required in the Scripture Answ. 1. I have already shewed you that it is plainly required in the Scripture But men must not teach God how to speak nor oblige him to make all plain to blind perverted minds 2. Those things which were plainly revealed in the Old Testament and the Church then held without any contradiction even from the persecutors of Christ themselves might well be past over in the Gospel and taken as supposed acknowledged things 3. The General Precepts to pray alway with all prayer in all places c. being expressed in the Gospel and the Light of Nature making particular application of them to Families what need there any more 4. This reason is apparent why Scripture speaketh of it no more expresly Before Christs time the Worship of God was less spiritual and more ceremonial than afterward it was And therefore you find ofter mention of Circumcision and sacrificing than of Prayer And yet Prayer was still supposed to concurr And after Christs time on earth most Christian families were disturbed by persecution and Christians sold up all and lived in Community And also the Scripture History was to describe to us the state of the Churches rather than of particular families Object 2. Christ himself did not use to pray with his family as appeareth by the Disciples asking Object 2. him to teach them to pray and by the silence of the Scripture in this point Therefore it is no duty to us Answ. 1. Scripture silence is no proof that Christ did not use it All things are not written which he did 2. His Teâching them the Lords Prayer and their desire of a common Rule of Prayer might consist with his usual praying with them At least with his using to pray with them after that though at first he did not use it 3 But it is the Consequence that I principally deny 1. Because Christ did afterwards call his servants to many duties which he put them not on at first as Sacraments Discipline preaching frequenter Praying c.
satisfaction for our sins and Risen from the dead and conquered death and Satan and is ascended and Glorified in Heaven and that he is the King and Teacher and High Priest of the Church That he hath made a new Covenant of Grace and pardon and offered it in his Scriptures and by his Ministers to the World and that those that are sincere and faithful in this Covenant shall be saved and those that are not shall remedilâsly be damned because they reject this Christ and Grace which is the last and only remedy And here open to them the nature of this Covenant that God doth offer to be our Reconciled God and Father and Felicity and Christ to be our Saviour to forgive our sins and reconcile us unto God and renew us by his spirit and the Holy Spirit to be our sanctifier to illuminate and regenerate and confirm us and that all that is required on our part is such an unfeigned consent as will appear in the performance in our serious endeavours Even that we wholly give up our selves to be renewed by the holy spirit to be justified taught and Governed by Christ and by him to be brought again to the Father to Love him as our God and End and to live to him and with him for ever But whereas the temptations of the Devil and the allurements of this deceitful world and the desires of the flesh are the great enemies and hinderances in our way we must also consent to renounce all these and let them go and deny our selves and take up with God alone and what he seeth meet to give us and to take him in Heaven for all our portion And he that consenteth unfeignedly to this Covenant is a member of Christ a justified reconciled Child of God and an heir of Heaven and so continuing shall be saved and he that doth not shall be damned This is the Covenant that in Baptism we solemnly entred into with God the Father Son and Holy Ghost as our Father and Felicity our Saviour and our Sanctifier This in some such brief explication you must familiarly open to them again and again § 10. Direct 10. When you have opened the Baptismal Covenant to them and the Essentials of Direct 10. Christianity cause them to learn the Creed the Lords Prayer and the Ten Commandments And tell them the Uses of them that man having three Powers of soul his Understanding his Will and his Obediential or executive power all these must be sanctified and therefore there must be a Rule for each And that accordingly the Creed is the summary Rule to tell us what our Understandings must Believe and the Lords Prayer is the summary Rule to direct us what our wills must desire and our tongues must ask and the Ten Commandments is the summary Râle of our Practice And that the Holy Scripture in general is the more large and perfect Rule of all And that all that will be taken for true Christians must have a General implicite Belief of all the Holy Scriptures and a particular explicite Belief Desire and sincere practice according to the Creeds Lords Prayer and ten Commandments § 11. Direct 11. Next teach them a short Catechism by memory which openeth these a little Direct 11. more fully and then a larger Catechism The shorter and larger Catechism of the Assembly are very well fitted to this use I have published a very brief one my self which in eight Articles or Answers containeth all the essential points of Belief and in One Answer the Covenant-consent and in four Articles or Answers more containeth all the substantial parts of Christian duty The answers are some of them long for Children But if I knew of any other that had It is in my ãâ¦ã and by it self so much in so few words I would not offer this to you because I am conscious of its imperfections But there are very few Catechisms that differ in the substance Which ever they learn let them as they go have your help to understand it and let them keep it in memory to the last § 12. Direct 12. Next open to them more distinctly the particular part of the Covenant and Catechism Direct 12. And here I think this Method most profitable for a family 1. Read over to them the best expositions that you can get on the Creed the Lords Prayer and the Ten Commandments which are not too large to confound them nor too brief so as to be hardly understood For a summary Mr. Brinsleyes True watch is good but thus to read to them such as Mr. Perkins on the Creed and Dr. King on the Lords Prayer and Dod on the Commandments are fit so that you may read one Article one Petition and one Commandment at a time And read these over to them divers times 2. Besides this in your familiar discourse with them open to them plainly one Head or Article of Religion at a time and another the next time and so on till you come to the end And here 1. Open in one discourse the nature of man and the Creation 2. In another or before it the nature and attributes of God 3. In another the fall of man and especially the Corruption of our nature as it consisteth in an inordinate inclination to earthly and fleshly things and a backwardness or averseness or enmity to God and Holiness and the Life to come and the nature of sin and the impossibility of being saved till this sin be pardoned and these natures renewed and restored to the Love of God and Holiness from this Love of the world and fleshly pleasures 4. In the next discourse open to them the doctrine of Redemption in general and the Incarnation and natures and person of Christ particularly 5. In the next open the Life of Christ his fulfilling the Law and his overcoming the Tempter his humble life and contempt of the world and the end of all and how he is exemplary and imitable unto us 6. In the next open the whole Humiliation and suffering of Christ and the pretenses of his persecutors and the Ends and Uses of his suffering death and burial 7. In the next open his Resurrection the proofs and the Uses of it 8. In the next open his Ascension Glory and Interâession for us and the Uses of all 9. In the next open his Kingly and Prophetical offices in General and his making the Covenant of Grace with man and the nature of that Covenant and its effects 10. In the next open the Works or Office of the Holy Ghost in General as given by Christ to be his Agent in men on earth and his great witness to the world and particularly open the extraordinary gift of the spirit to the Prophets and Apostles to plant the Churches and indite and seal the holy Scripture and shew them the authority and use of the holy Scriptures 11. In the next open to them the ordinary works of the Holy Ghost as the Illuminater Renewer
Sacrifice for their sins and to make a promise of pardon and salvation to all that will accept him and his gift and he intreateth all that hear the Gospel to accept it And accordingly he will save all that consent unto his Covenant I am a sinful child of Adam and therefore am one that Christ became a Sacrifice for and I consent unto his Covenant and therefore I am one that Christ by that Covenant doth justifie and will save § 29. Tempt 6. Sometime the Tempter troubleth the soul with Temptations to Blasphemy and Tempt 6. Infidelity and asketh him How knowest thou that there is a God or a life to come or that souls are immortal or that the Scripture is true Of this I spake before To this we must then answer I abhor thy suggestions These things I have seen proved long ago and I will not so far gratifie thee in my weakness and extremity as to question and dispute these sealed fundamental truths no more than I will dispute whether there be a Sun or earth § 30. Tempt 7. Sometimes the Tempter will say At best thou hast no Assurance of salvation Tempt 7. and how canst thou choose but tremble to think of dying when thou knowest not whether thou shalt go to Heaven or Hell To this the soul that hath not Assurance must answer It is my own mistake or weakness that keepeth me unassured And I will neither take part with my infirmities nor increase them by their effects My hopes are such as should draw up my desires though I want full assurance The Child delighteth in the company of the Mother and every man of his friend though he is not certain that the Mother or friend will not hurt him or take away his life Why should I trouble my self with improbabilities Or fear that which I have no found reason to fear Rather I should be glad to dye that death may perfect my Assurance and put an end to all my doubts and fears § 31. Tempt 8. But saith the Tempter How strange art thou to God and the life to come Thou Tempt 8. never sawest it Is it not dreadful to enter upon an unchangeable life in a world which thou art so great a stranger to Answ. But Christ is not a stranger to it He seeth it for me and I will implicitely trust him where should my eyes be but in my head I shall never see it till I come thither When I have been there a while this darkness and fear and strangeness will be gone I was as strange to this world before I came into it and more And all those holy souls in Heaven were strange to it once as well as I I should therefore long to be with Christ that I may be strange to him no more § 32. Tempt 9. But saith the Tempter thy fears and unwillingness is a sign that thou hast no Tempt 9. Love to God nor heavenly mind and how then canst thou hope to come to Heaven Answ. My fears come from strangeness and weakness of faith and a natural enmity to death If I could come to Christ in joy and glory and be perfected in holiness without dying I should not be unwilling of it God looketh not that my Nature should be willing to dye but that Grace make me willing to be with Christ and patiently submit to so dark a passage Even Christ himself prayed that if it were possible that Cup might pass from him § 33. Tempt 10. But what will thy Wife and Children do when thou art gone Answ. God hath Tempt 10. more interest in them than I have He will look to his own without my care Doth all the world depend upon him and is he not to be trusted with my Wife and Children § 34. Tempt 11. But thou wilt never more be serviceable to the Church All thy work will for Tempt 11. euer âe at an end And there are many things which thou mighâst have done before thou dyest which will all be lost Answ. 1. I shall have higher and holier and sweeter work whether it will any thing conduce to the good of those on earth I know not but I know it will more conduce to the highest most desirable ends 2. As my work will be done so my trouble and weariness and fears and sufferings from a malignant unthankful world will all be done 3. And when my work is done my Reward and Everlasting Rest begin 4. And God needeth not such a Worm as I The work is his and it is reason that he should choose his workmen § 35. Tempt 12. But when thou hast said all Death will be death the King of terrors Answ. And Tempt 19. when thou hast said all God will be God and Heaven will be Heaven and Christ will be Christ that Mat. 28. 19 20. John 17. 2. Rev. 1. 18. Rom. 10. 9 10 11 12. hath conquered death and hath the keyes or power of Death and Hell and the promise will be sure and those that trust on him shall never be ashamed or confounded And therefore the Spirit is willing though the flesh be weak Tit. 4. Directions for doing Good to others in our Sickness § â THe whole life of a Christian should be a serving of his God And though his body in sickness seem to be unserviceable yet it is not the least or lowest of his services which he is then at last to do Partly by his holy example and partly by his speeches which are both more obsorved in dying men than in any others For now all suppose that if there were before any mask of hypocrisie it is laid aside and the soul that is going to the Barr of God will deal sincerely And now it is supposed that we are delivered much from all the befooling delusions of prosperity and therefore fitter to be Counsellors to others And every Christian should be very desirous to do good to the last and be found so doing § 2. Direct 1. Shew not a distempered impatient mind Though pain will be pain and flesh will Direct 1. he flesh yet shew men that you have also Reason and Spirit And that it calmeth your soul though Heb. 12. 7 8 9. Rom. 8. 28. it ease not your body Speak good of God as beseemeth one that indeed believeth that it is good for us when we are afflicted by him and that all shall work together for good to us Speak not a repining word against him Job 1. 22. In all this Job sinned not nor charged God foolishly And speak not too pievishly and impatiently to those about you Though weakness incline you to it yet let the power of grace appear § 3. Direct 2. Let those that are about yoâ see that you take the life to come for a reality and that Direct 2. you verily expect to live with Christ in joyes for ever Let them see this in your holy joy and confidence and your thankfulness to God for the
my mouth Mal. 3. 18. Psal. 1. 15. 4. Affect not a dead and heartless way of worship which tendeth not to convince and waken the ungodly nor to make men serious as those that have to do with God § 9. Direct 8. Let the manner of your worshipping God be suited to the matter that you have in hand Direct 8. Remember that you are speaking either to or of the Eternal God that you are employed about the everlasting salvation of your own or others souls that all is high and holy that you have to do See then that the Manner be answerable hereunto § 10. Direct 9. Offer God nothing as a part of Worship which is a lye much less so gross a lye as Direct 9. to be disproved by the common senses and Reason of all the world God needeth not our Lye unto his glory What worship then do Papists offer him in their Mass who take it for an article of their faith Rom. 3. 7. that there is no Bread or Wine left after the Consecration it being all Transubstantiate into the very Body and Blood of Christ. And when the Certainty of all mens senses is renounced then all certainty of faith and all Religion is renounced for all presuppose the certainty of sense § 11. Direct 10. Worship not God in a manner that is contrary to the true nature and order and Direct 10. operations of a rational soul. I mean not to the corrupted nature of man but to Nature as Rational in it self considered As 1. Let not your meer Will and inclination over-rule your understandings Read Plutarch of Superstition and say not as blind Lovers do I love this but I know not why or as Children that eat unwholsome meat because they love it 2. Let not passion overtop your Reason Worship God with such a zeal as is according to knowledge 3. Let not your Tongues lead your hearts much less over-go 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 falsly 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 your selves 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 lyar or Hypocrite which express not the meaning or desires or feeling of your hearts but first understand and feel what you should speak and then speak that which you understand and feel § 12. Quest. How then can a prayer be lawful that is read or heard from a Book Answ. There is in Reading the Eye and in Hearing the Ear that is first to affect the Heart and then the Tongue is to perform its office And though it be sudden yet the passage to the Heart is first and the passage from the heart is last and the soul is quick and can quickly thus both Receive and be Affected and express it self 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 joyning with another that speaketh before us without a book as with it § 13. Direct 11. Understand well how far Christ hath given a Law and Rule for worship to his Direct 11. Church in the holy Scriptures and so far see that you take it as a perfect Rule and swerve not from How far the Scriptureis the Law or Rule of Worship and Discipline and how far not it by adding or diminishing This is a matter of great importance by reason of the danger of erring on either side 1. If you think that the Scripture containeth not any Law or Rule of Worship at all or not so much as indeed it doth you will deny a principal part of the Office of Christ as the King and Teacher of the Church and will accuse his Laws of insufficiency and be tempted to worship him with a humane 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 Countrey 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 your selves 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 understand how far it is intended to be herein our Law and Rule and how far not To handle this fully would be a Dâgression but I shall briefly answer it § 14. 1. No doubt but Christ is the only Universal Head and Law-giver to his Church and that Legislation Isa. 2. 3 1. 10. 42. 4. Mic. 4. 2. Heb. 3. â 3 5. Heb. 10. 28. Acts 7. 37 38. Acts 3. 23. Psal. 19. 7. Isa. 5. 24. is the first and principal part of Government And therefore if he had made no Laws for his Church he were not the full Governour 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 delegated 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 meer man can be universally obligatory Therefore seeing the making of all Universal Laws doth belong only to â Christ we may be sure that he hath perfectly done it and hath left nothing out of his Laws that was fit to be there nor nothing at liberty that was fit to be determined and commanded Therefore whatsoever is of equal Use or Consideration to the Universal Church as it is to any one part of iâ and to all times as it is to any time of the Church should not be made a Law by man to any part of the Church if Christ have not made it a Law to the whole because else they accuse him of being defective in his Laws and because all his subjects are equally dependant on him as their King and Iudge And no man must step into his Throne pretending to amend his work which he hath done amiss or to make up any wants which the chief Law giver should have made up § 15. 2. These Laws of Christ for the Government of his Church are fully contained in the holy Scriptures For so much as is in Nature is there also
more plainly expressed than nature hath exprest it All is not Christs Law that is any way exprest in Scripture but all Christs Laws are exprest in the Matth. 28. 20. Scriptures Not written by himself but by his Spirit in his Apostles whom he appointed and sent â to Teach all Nations to observe what ever he commanded them who being thus commissioned and enabled fully by the Spirit to perform it are to be supposed to have perfectly executed their commission and to have taught whatsoever Christ commanded them and no more as from Christ And therefore as they taught that present age by Voice who could Hear them so they taught all ages after to the end Rom. 13. 9. Matt. 22. 37. Isa. 8. 16. 20. Acts 8. 25. Acts 15. 35 36. Acts â6 17 18. 1 John 1. 9. Nâheââ 1. 6. Lâv. 16. 21. Pââl 4. 6. Psal. 50. 14. 69 30. 100. 1 2 4. Eph. 5. 19. Psal. 9. 11. 95. 1. Luke 11. â 3. c. Matth. 2â 1â 1 Câr 11. 27. 24 25 26 28. 1 Cor. 14. 5 1â â6 2 Cor. 10. 8. 13. 10. Rom. 15. 2. 1 Cor. 14. 40. Rom. 14. 15 2â 1 Cor. 9. 20 21 22. 1 Cor. 8. 10. 10. 19 28. 2 Cor. 6. â6 of the world by writing because their voice was not by them to be heard § 16. 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 it s 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 mens eyes and the converting of them from the power of Satan to God be first endeavoured and then their Confirmation and further Edification c. 4. Also that we humble our selves before God in the confession of our sins 5. And that we pray to God in the name of Christ for mercy for our selves and others 6. That we give God Thanks for his mercies to the Church our selves and others 7. That we Praise God in his excellencies manifested in his Word and Works of Creation and Providence 8. That we do this by singing Psalms with holy joyfulness of heart 9. The matter and order of the ordinary prayers and praises of Christians is expressed in the Scripture As which parts are to have precedency in our estimation and desire and ordinarily in our expressions 10. Christ himself hath determined that by Baptizing them into the name of the Father the Son and the Holy Ghost men be solemnly entered into his Covenant and Church and state of Christianity 11. And he hath himself appointed that his Churches hold communion with him and among themselves in the Eucharistical administration of the Sacrament of his Body and blood represented in the breaking delivering receiving and eating the consecrated Bread and in the pouâing out delivering receiving and drinking the consecrated Wine 12. And as for the mutable subservient circumstances and external expressions and actions and orders which were not fit to be in particular the matter of an Universal Law but are fit in one place or at one time and not another for thâse 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 âitteth things and persons and times and places so as that we may discern their agreeableness to the descriptions in his General Laws As that all things be done Decently in Order and to Ediâication and in Charity Unity and Peace And he hath forbidden Generally doing any thing undecently disorderly to the hurâââ destruction of our brethren even the weak or to the division of the Church 13. And many things 2 Commandment Col. â 18 c. 1 Joh. 5. 21. Rev. 2. 14. he hath particularly forbidden in Worship as making to our selves any graven Image c. and Worshipping Angels c. § 20. And as to the order and Government of the Church for I am willing to dispatch all here together this much is plainly determined in Scripture 1. That there be Officers or Ministers under Mat. 28. 19. Rom. 10. 7 8. Act. 14. 23. Act. 2. 42. 20. 7 28. âph 4. 11 14. Mal 2. 7. ãâ¦ã 3. 17 21. 1 Coâ 12. 17 28. Cââ 1. â8 Act. 2â ââ 1 Thes. 5. 12. Hâb 13. 7 17. Act. â 37. â 37 38. 3. 20. 23. 1 Cor. 10. 16. 9. 13 14. Act. 20. 2 Cor. 2. 11. Heb. 12. 15. Deut. 10. 8. 2 âiâ 4. 1 2 3. Matth. 18. 15 16 17. 2 Thes. 3. 1 Cor. 5. 11. 2 Joh. 10. 11. ââ 3. 10. 1 Cor. 5. 3 4 5 6 7 8. Rom. 16 17. 1 Tim. 5. 17. Luk 10 16. 12. 42. Act. â3 â3 Tât 1. 5 9. 1 Tim. 3. 5. 1 Pet. 5. 1 2. 3 4. Rev. 1. 10. Act. 20. 7. 1 Cor. 16 2. 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 publick Prayers thanksgiving and praises and to bind the impânitent and loose the penitent and to be the Directers of the flocks according to the Law of God to life eternal And their Office is described and determined by Christ. 2. It is required that Christians do ordinarily Assemble together for Gods publick worship and be Guided therein by these their Pastors 3. It is required that besides the unfixed Ministers who employ themselves in converting Infidels and in an itinerant service of the Churches there be also stated fixed Ministers having a special charge of each particular Church and that they may know their own flocks and teach them publickly and from house to house and the people may know their own Pastors that are âver them in the Lord and honour them and obey them in all that they teach them from the Word of God for their salvation 4. The Ministers that Baptize are to judge of the capacity and fitness of those whom they Baptize whether the Adult that are admitted upon their personal profession and Covenanting or Infants that are admitted upon their Parents profession and entering them into Covenant 5. The Pastors that administer the Lords 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 Pastors duty to admonish the unruly and call them to Repentance and pray for their Conversion 9. And it is the Pastors duty to declare the obstinately impenitent uncapable of Communion with the Church ând to charge him to forbear it and the Church to avoid him 10. It is the peoples 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 Pastors duty to Absolve the Penitent declaring the remission of their sin and re-admitting to the Communion of the Saints 12. It is the peoples 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 office in any part of the Church where he shall be truly called to it yet every Pastor hath a special obligation and consequently a special power to do it over the flock of which he hath received the special charge and oversight 14. The Lords day is separated by Gods appointment for the Churches ordinary holy Communion in Gods Worship under the conduct of these their Guides 15. And it is requisite that the several particular Churches do maintain as much agreement among themselves as their capacity will allow them and keep due Synods and correspondencies to that end Thus much of Gods Worship and Church-order and Government at least is of Divine institution and determined by Scripture and not left to the will or liberty of man Thus far the Form of Government at least is of Divine Right § 21. 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 Physicks Metaphysicks Logick c. 2. Scripture telleth not a Minister what particular Text or Subject he shall Preach on this day or that 3. Nor what method his Text or Subject shall be opened and handled in 4. Nor what day of the week besides the Lords day he shall preach nor what hour on the Lords day he shall begin 5. Nor in what particular place the Church shall meet 6. Nor what particular sins we shall most confess nor what personal mercies we shall at this present time first ask nor for what we shall now most copiously give thanks For special occasions must determine all these 7. Nor what particular Chapter we shall now read nor what particular Psalm we shall now sing 8. Nor what particular translation of the Scripture or version of the Psalms we shall now use Nor into what Sections to distribute the Scripture as we do by Chapters and Verses Nor whether the Bible shall be Printed or Written or in what Characters or how bound 9. Nor just by what sign I shall express my consent to the truths or duties which I am called to express consent to besides the Sacraments and ordinary words 10. Nor whether I shall use written Notes to help my memory in Preaching or Preach without 11. Nor whether I shall use a writing or book in prayer or pray without 12. Nor whether I shall use the same words in preaching and prayer or various new expressions 13. Nor what utensils in holy administrations I shall use as a Temple or an ordinary house a Pulpit a font a Table cups cushions and many such which belong to the several parts of Worship 14. Nor in what particular gesture we shall preach or read or hear 15. Nor what particular garments Ministers or people shall wear in time of Worship 16. Nor what natural or artificial helps to our natural faculties Of which I have spoke more fully in my Disput. 5. of Church-Government p. 400. c. we shall use as medicaments for the Voice tunes musical instruments spectacles hour-glasses These and such like are undetermined in Scripture and are left to be determined by humane 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 particular Law So also for Order and Government Scripture hath not particularly determined 1. What individual persons shall be the Pastors of the Church 2. Or of just how many persons the Congregations shall consist 3. Or how the Pastors shall divide their work where there are many 4. Nor how many every Church shall have 5. Nor what particular people shall be a Pastors special charge 6. Nor what individual persons he shall Baptize receive to Communion admonish or absolve 7. Nor in what words most of these shall be expressed 8. Nor what number of Pastors shall meet in Synods for the communion and agreement of several Churches noâ how oft nor at what time or place nor what particular order shall be among them in their consultations with many such like § 22. 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 Superiours that you may neither pretend obedience to man for your disobedience to God nor pretend obedience to God against your due obedience to your Governours as those will do that think Scripture is a more particular Rule than ever Christ intended it And it will prevent abundance of unnecessary scruples contentions and divisions § 23. Direct 12. Observe well in Scripture the difference between Christs Universal Laws which Direct 12. bind all his Subjects in all times and places and those that are but local personal or alterable Laws What commands of God are not universal noâ perpetual 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 unalierable nature of persons and things and those which God hath supernaturally revealed as suitable constantly to all The particular local or temporary Laws are those which either resulted from a particular or alterable nature of persons and things as mutually related as the Law of nature bound Adams Sons to marry their Sisters which bindeth others against it or those which God supernaturally enacted only for some particular people or person or for a time If you should mistake all the Iewish Laws for universal Laws as to persons or duration into how many errours would it lead you So also if you mistake every personal mandate sent by a Prophet or Apostle to a particular man as obliging all you would make a snare of it Every man is not to abstain
upon Justification c. which I have seen 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 dispute verbal controversies but as verbal and not as real and material We have real differences enow we need not make them seem more by such a blind or heedless manner of Disputing § 22. Direct 11. Suffer not a rambling mind in study nor a rambling talker in Disputes to interrupt Direct 11. your orderly procedure and divert you from your argument before you bring it to the natural issue Both 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 Chase. You do but lose time in such rambling studies or disputes § 23. Direct 12. Be caâtelous of admitting false suppositions or at least of admitting any inference Direct 12. that dependeth upon them In some cases a supposition of that which is false may be made while it no way tends to infer the truth of it But nothing must be built upon that falshood as intimating it to be a truth False suppositions cunningly and secretly workt into arguments are very ordinary instruments of deceit § 24. Direct 13. Plead not uncertainties against certainties But make certain points the measure Direct 13. to try the uncertain by Reduce not things proved and sure to those that are doubtful and justly controverted But reduce points disputable to those that are past doubt § 25. Direct 14. Plead not the darker Texts of Scripture against those that are more plain Direct 14. 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 mis-interpreted § 26. Direct 15. Take not obscure Prophecies for Precepts The obscurity is enough to make Direct 15. you cautelous how you venture your self in the Practice of that which you understand not But if there were no obscurity yet Prophecies are no warrant to you to fulfill them no though they be for the Churches good Predictions tell you but de eventu what will come to pass but warrant not you to bring it to pass Gods Prophesies are oft-times fulfilled by the wickedest men and the wickedest means As by the Jews in killing Christ and Pharaoh in refusing to let Israel go and Iehu in punishing the house of Ahab Yet many self-conceited persons think that they can fetch that out of the Revelations or the Prophecies of Daniel that will justifie very horrid crimes while they use wicked means to fulfil Gods Prophecies § 27. Direct 16. Be very cautelous in what cases you take mens practice or example to be instead of Direct 16. precept in the sacred Scriptures In one case a Practice or example is obligatory to us as a Precept and that is when God doth give men a commission to establish the form or orders of his Church and Worship as he did to Moses and to the Apostles and promiseth them his Spirit to lead them into all truth in the matters which he employeth them in here God is engaged to keep them from miscarrying for if they should his work would be ill done his Church would be ill constituted and framed and his servants unavoidably deceived The Apostles were authorized to constitute Church officers and orders for continuance and the Scripture which is written for a great part historically acquaints us what they did as well as what they said and wrote in the building of the Church in obedience to their commission at least in declaring to the World what Christ had first appointed And thus if their practice were not obligatory to us their words also might be avoided by the same pretenses And on this ground at least the Lords day is easily proved to be of Divine appointment and obligation Only we must see that we carefully distinguish between both the Words and Practices of the Apostles which were upon a particular and temporary occasion and obligation from those that were upon an universal or permanent ground § 28. Direct 17. Be very cautelous what Conclusions you raise from any meer works of Providence Direct 17. For the bold and blind exposition of these hath lead abundance into most heynous sins No providence is instead of a Law to us But sometimes and oft-times providence changeth the Matter of our duty and so occasioneth the change of our obligations As when the husband dyeth the Wise is disobliged c. But men of worldly dispositions do so over-value worldly things that from them they venture to take the measure of Gods Love and hatred and of the causes which he approveth or disapproveth in the World And the wisdom of God doth seem on purpose to cause such wonderful unexpected mutations in the affairs of men as shall shame the principles or spirits of these men and manifest their giddiness and mutability to their confusion One year they say This is sure the cause of God or else be would never own as he doth Another year they say If this had been Gods cause he would never have so disowned it Just as the Barbarians judged of Paul when the Viper seized on his hand And thus God is judged by them to own or disown by his prospering or afflicting more than by his Word § 29. Direct 18. In controversies which much depend on the sincerity or experience of Godly men take Direct 18. heed that you affect not singularity and depart not from the common sense of the Godly For the workings of Gods spirit are better judged of by the ordinary tenour of them than by some real or supposed case that is extraordinary § 30. Direct 19. In Controversies which most depend on the testimony of Antiquity depart not from Direct 19. the judgement of the ancients They that stood within View of the dayes of the Apostles could better tell what they did and what a condition they left the Churches in than we can do To appeal to the Ancients in every cause even in those where the later Christians do excell them is but to be fools in reverence of our fore-fathers wisdom But in points of History or any thing in which they had the advantage of their posterity their testimony is to be preferred § 31. Direct 20. In Controversies which depend on the Experience of particular Christians or of the Direct 20. Church regard most the judgement of the most experienced and prefer the judgement of the later ages of the Church before the judgement of less experienced ages except the Apostolical age that had the greater help of the spirit An ancient experienced Christian or Divine is
confused 5. They will differ in spiritual health and soundnâss one will be more Orthodox and another more erroneous one will have a better appetite to the wholsome word than others 15. 1. 1 Cor. 8 7 10 12. that are inclining to novelties and vain janglings one will walk more blamelesly than another some are full of Joy and peace and others full of grief and trouble 6. They differ much in usefulness 9. 22. Act. 20. 35. Luk. 1. 6. Phil. 2. 15. Gal. 2. 9 11 13 14. and service to the Body some are Pillars to support the rest and some are burdensome and troublers of the Church 7. It is the will of Christ that they differ in Office and employment some being Pastors and Teachers to the rest 8. There may be much difference in the manner of their worshipping God some observing dayes and difference of meats and drinks and forms and other 1 Thes. 5 4. 1 Cor. 3. 1 4. 5. Eph. 4. 11 12 13. Ceremonies which others observe not And several Churches may have several modes 9. These differences may possibly by the temptation of Satan arise to vehement contentions and not only to the censuring and despisâng of each other but to the rejecting of each other from the Communion Rom. 14. 15. Col. 2. 18 22. Phil. 2. 20 21. 1 Cor. 12. 22 24. of the several Churches and forbidding one another to Preach the Gospel and the banishing or imprisoning one another as Constantine himself did banish Athanasius and as Chrysostom and many another have felt 10. Hence it followeth that as in the Visible Church some are the members of Christ and some are indeed the Children of the Devil some shall be saved and some be damned 1 Sam. 2. 30. Mat. 23. 11. Luk. 22. 26. Mat. 20. 23. Luk. 20. 3â Mat. 19. 30. Mat. 20. 16. even with the âorest 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 § 11. III. The word Schism cometh from ãâã ãâã ãâã ãâã ãâã disseco lacero and signifieth any sinful Division Schism what and of how many sorts The true placing the Bonds of Unity importeth exceedingly Which will be done if the points fundamental and of substance in Religion were truly discerned and distinguished from points not meerly 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 ât were done less partially it would be embraced more generally L. Baâon Essay 3. among Christians some Papists as Iohnson will have nothing called Schism but a Dividing ones self from the Catholick Church Others maintain that there is nothing in Scripture called Schism but making divisions in particular Churches The truth is obvious in the thing it self 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 Apâllo c. 1 Cor. 3. 3. And 1 Cor. 11. 18. I hear that there be divisions among you not that they separated from each others Communion but held a disorderly Communion Such divisions he vehemently disswadeth them from 1 Cor. 1. 10. And thus he perswadeth the Romans 16. 17. to mark them which cause Divisions and offences among them contrary to the doctrine which they had learned and avoid them which it seems therefore were not such as had avoided the Church first He that causeth differences of judgement 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 perswade others to separate or if he sow those tares of errour which cause it or if he causlesly excommunicate or cast them out 3. And then it must be as great a sin to make a causeless separation from the Church that you are in your self which is another sort of Schism If you may not Divide in the Church nor Divide others from the Church then you may not causelesly Divide from it your selves 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 Latines and Protestants in their present distance must some of them whoever it is be found guilty 6. And yet it is a greater Schism than this when Churches do not only separate from each other causelesly but also unchurch each other and endeavour to cut off each other from the Church-Universal by denying each other to be true Churches of Christ. It is a more grievous Schism to withdraw from a true Church as no-Church than as a corrupt-Church that is to cut off a Church from Christ and the Church-Catholick than to abstain from Communion with it as a scandalous or offending Church 7. It is yet caeteris paribus a higher degree of Schism to Divide your selves a person or a Church from the Universal Church without just cause though you separate from it but secundum quid in some accidental respect where unity is needfull 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 Catholick Church is still a Catholick Christian though he sin 8. But as for the highest degree of all viz. to separate from the Universal-Church simpliciter or in some Essential respect this is done by nothing but by Heresie or Apostacie However the Papists make men believe that Schismaticks that are neither Hereticks nor Apostates do separate themselves wholly or simply from the Catholick Church this is a meer 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 A Heretick and Apostate what essential to the Church is necessary to salvation And he that separateth from it upon the account of his denying any thing necessary to salvation is an Heretick or an Apostate that is If he do it as dânying some one or more Essential point of
of the Church 28. Take heed to your selves and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God So 1 Thess. 5. 12 13. Heb. 13. 7 17 24 c. 1 Cor. 7. 23. If the whole Church be come together into one place c. Thus far it is no question but Church-forms and Government is of Divine appointment And man can no more alter this or set up such other without Gods consent than a subject can alter or make Corporations without the Kings consent 2. But besides these two sorts of Divine institution there are other allowable associations which some call Churches God hath required these particular Churches to hold such Communion as they are capable of for promoting the common Ends of Christianity And Prudence is left to determine of the Times and Places and manner of their Pastors Assemblies Councils and Correspondencies according to Gods general Rules If any will call these Councils or the Associations engaged for special correspondencies by the name of Churches I will not trouble any with a strife about the Name In this case so far as men have power to make that Association or Combination which they call a Church so also if they make Officers suited to its ends not encroaching upon the Churches or Officers of Christs 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 instituted there are Officers that make but for the Integrity and not for the Political Essence of the Church As Deacons and all Pastors or Presbyters more than One. For it is not essential to it to have any Deacons or many Pastors As to this sort of Officers Christ hath appointed them and it is not in mans 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 Gods Worship so Officers to do those employments which men may lawfully institute As Clerks Church-wardens Door-keepers Ringers c. It is not the adding of these that is any sin By this time you may see plainly both how far Churches Officers and Church-Government is jure Divino and how far man may or may not add or alter and what I meant in my Proposition viz. That if men introduce a new Universal Head to the Church Catholick or a new Head to particular Churches instead of that of Christs institution this is in sensu Politico to make new species of Churches and destroy those that Christ hath instituted for the pars gubernans and pars gubernata are the essential Constituents of a Church And with such a Church as such in specie I must have no communion which is our case with the Papal Church though with the Material parts of that Church as members of Christ I may hold communion still § 30. 5. If particular members are guilty of obstinate impenitency in true Heresie or ungodliness or any scandalous crime the Church may and must remove such from her communion For it is the Communion of Saints And the offender is the Cause of this separation § 31. 6. If a whole Church be guilty of some notorious scandalous sin and refuse with obstinacy But not denying her to be a Church unless she cast off some essential part But so disowning her as in a Thess. 3. to Repent and Reform when admonished by neighbour Churches or if that Church do thus defend such a sin in any of her members so as openly to own it other Churches may refuse communion with her till she Repent and be Reformed Or if they see cause to hold communion with her in other respects yet in this they must have none § 32. 7. If any Church will admit none to her personal Communion but those that will take some false Oath or subscribe any untruth or tell a lye 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 Where any Church retaining the purity of doctrine doth require the ownâng 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 Shism Mr. Stilliââfleet Ireâic p. 11â 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 the liberty of publick Worship and the benefits of publick communion with that Church yet sin is worse and * 1 Sam. 15. 22. Prov. 15. 8. obedience is better than Sacrifice God will not be served with sin nor accept the Sacrifice of a disobedient fool Eccles. 5. 1 2. Nor must we lye to glorifie him nor do evil that good may come by it Just is the damnation of such servers of God Rom. 1. 7 8. All publick Worship is rather to be omitted than any one sin committed to enjoy it Though neither should be done where it is possible to do better It is not so unwise to think to feed a man with Poysons as to think to serve God acceptably by sin § 33. 8. If any one Church would ambitiously Usurp a Governing power over others as Rome doth over the world it is no unwarrantable separation to refuse the Government of that Usurping Church We may hold communion with them as Christians and yet refuse to be their subjects And therefore it is a proud and ignorant complaint of the Church of Rome that the Protestants separate from them as to Communion because they will not take them for their Governours § 34. 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 Arrians persecution it was commonly done it is no culpable separation but laudable and a duty for the people to own their Relation to their true Pastors and deny communion with the Usurpers as the people of the Eastern Churches did commonly refuse communion with the intruding Bishops even to the Death telling the Civil Rulers that they had Bishops of their own to whom they would adhere § 35. 10 If a true Church will obstinately deny her members the use of any one Ordinance of God as Preaching or Reading Scripture or Prayer or Praise or Discipline while it retaineth all the rest though we may not separate from this Church as no Church which yet in the case of total rejection of Prayer or Praise is very questionable at least yet if we have opportunity we must remove our local communion
to a more edifying Church that useth all the publick Ordinances of God unless the publick good forbid or some great impediment or contrary duty be our excuse § 36. 11. If a true Church will not cast out any impenitent notorious scandalous sinner though 2 John 10. 11. 2 Tim. 3. 5. Rom. 16. 17. 1 Cor. 5. 11. I am not to separate from the Church yet I am bound to avoid private familiarity with such a person that he may be ashamed and that I partake not of his sin § 37. 12. As the Church hath diversity of members some more holy and some less and some of whole sincerity we have small hope some that are more honourable and some less some that walk Mat. 13. 41 30. Jer. 15. 19. 1 Cor. 12. 23 24. blamelesly 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 § 38. 13. If the Church that I live and communicate with do hold any tolerable error I may differ therein from the Church without a culpable separation Union with the Church may be continued with all the diversities before mentioned D. 3. § 10. § 39. 14. In case of persecution in one Church or City when the servants of Christ do flye to another having no special reason to forbid it this is no sinful separation Matth. 10. 23. § 40. 15. If the publick service of the Church require a Minister or a private Christian to remove to another Church if it be done deliberately and upon good advice it is no sinful separation § 41. 16. If a Lawful Prince or Magistrate command us to remove our habitation or command a Minister from one Church to another when it is not notoriously to the detriment of the common interest of Religion it is no sinful separation to obey the Magistrate § 42. 17. If a poor Christian that hath a due and tender care of his salvation do find that under one Minister his soul declineth and groweth dead and under another that is more sound and clear and lively he is much edified to a holy and heavenly frame and life and if hereupon preferring his salvation before all things he remove to that Church and Minister where he is most edified without unchurching the other by his censures this is no sinful separation but a preferring the One thing needful before all § 43. 18. If one part of the Church have leisure opportunity cause and earnest desires to meet ofter for the edifying of their souls and redeeming their time than the poorer labouring or careless and less zealous part will meet in any fit place under the oversight and conduct of their Pastors and not in opposition to the more publick full assemblies as they did Acts 12. 12. to pray for Peter at the house of Mary where many were gathered together praying and Acts 10. 1 c. this is no sinful separation § 44. 19. If a mans own outward affairs require him to remove his habitation from one City or Countrey to another and there be no greater matter to prohibite it he may lawfully remove his local communion from the Church that he before lived with to that which resideth in the place he goeth to For with distant Churches and Christians I can have none but Mental Communion or by distant means as writing messengers c. It is only with present Christians that I can have local personal communion § 45. 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 Kings Embassadour or Agent in a Land of Infidels or some Traveller Merchants Factors or such as go to convert the Infidels or those that are banished or imprisoned In all these twenty cases some kind of separation may be lawful § 46. 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 joyn in the publick Worship or when the Church is so excessively great as to be uncapable of the proper ends of the society in this case to divide or withdraw is no sinful separation When one Hive will not hold the Bees the swarm must seek themselves another without the injury of the rest By all this you may perceive that sinful separation is first in a censorious uncharitable mind condemning Churches Ministers and Worship causelesly as unfit for them to have communion with And Secondly it is in the personal separation which is made in pursuance of this censure But not in any local removal that is made on other lawful grounds § 47. Direct 4. Understand and consider well the Reasons why Christ so frequently and earnestly Direct 4. presseth Concord on his Church and why he so vehemently forbiddeth Divisions Observe how much the Scripture speaketh to this purpose and upon what weighty Reasons Here are four things distinctly to be represented to your serious consideration 1. How many plain and urgent are the Texts that speak for Unity and condemn Division 2. The great Benefits of Concord 3. And the mischiefs of Discord and Divisions in the Church 4. And the Aggravations of the sin § 48. I. A true Christian that hateth fornication drunkenness lying perjury because they are forbidden in the Word of God will hate Divisions also when he well observeth how frequently and vehemently they are forbidden and Concord highly commended and commanded John 17. 21 22 23. That they all may be One as thou Father art in me and I in thee that they also See Rom. 14. throughout Rom. 15. 12. 5 6 7. may be one in us that the world may believe that thou hast sent me And the glory which thou gavest me I have given them that they may be One even as we are One I in them and thou in me that they may be made perfect in One and that the world may know that thou hast sent me and hast loved them as Ephes. 4. 1 2 3 4 5 6 7. thou hast loved me Here you see that the Unity of the Saints must be a special means to convince the Infidel world of the truth of Christianity and to prove Gods special Love to his Church and 1 Pet. 3. 6. 1 Cor. 12. throughout Phil. 3. 15 16. Acts 2. 1 46. 4. 32. also to accomplish their own perfection 1 Cor. 1. 10. Now I beseech you brethren by the name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions or Schisms among you but that ye be perfectly joyned together in the same mind and in the same judgement For it hath been declared to me of you my brethren that there are contentions among you Rom. 12. 4 5. Psalm 133. 1 Cor. 8. 1
Love are the Churches dissolution which first causeth sissures and separations and in process crumbleth us all to dust And therefore the Pastors of the Church are the fittest instruments for the cure who are the Messengers of Love and whose Government is paternal and hurteth not the body but is only a Government of Love and exercised by all the means of Love All Christians in the world confess that LOVE is the very ââââ and perfection of all Grace and the End of all our other duties and that which maketh us like to God and that iâ 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 Nâw Commandmânt And all this being so it is most certain that no way is the 1 ââââ 4. 7. 8. ââââ 13 35. ãâ¦ã way of God wââcâââ not the way of Love And therefore what specious pretences soever they may have and one may cry up Truth and another Holiness and another order and another Unity it seââ to jâââââ their ânvyings hatred cruelties it is most certain that all such pretences are Satanical deceiââ And ââ they bile and devour one another they are not like the sheep of Christ but shall be dââââââd one of another Gal. 5. 15. Love worketh no ill to his neighbour therefore Love is the fulfilling ãâ¦ã 4. 2. ãâ¦ã of the Law Rom. 13. 10. When Papists that shew their love to mens souls by racking their bodies and fryââg them in the fire can make men apprehensive of the excellency of that kind of Love they may ââââ it to the healing of the Church In the mean time as their Religion is such is their Concord while all those are called Members of their Union and Professors of their Religion who must be burnt to ashes if they say the contrary They that give God an Image and Carkass of Religion ââââ 1. 4 are thus content with the Image and Carkass of a Church for the exercise of it And if there were nothing âllâ but this to detect the sinfulness of the Sect of Quakers and many more it is enough to satisfie any sober man that it cannot be the way of God God is not the author of that Spirit and way which tends to wrath emulation hatred railing and the extinction of Christian Love to all ââvâ their own Sect and party Remember as you love your souls that you shun all wayes that are destructive to universal Christian Love § 83. Direct 6. Make nothing necessary to the unity of the Church or the communion of Christians Direct 6. which God hath not made necessary or directed you to make so By this one âolly the Papists are become see ãâ¦ã p. 52â the most notorious Schismaticks 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 Catholick or have communion with them or with the Universal Church if they could hinder it that will not follow them in all their Novelties They that would subscribe to all the Scriptures and to all the antient Creeds of the Church and would do any thing that Christ and his Apostles have enjoyned 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 yeâ if they will not go against some of this must be condemned cast out and called Schismaticks by these notorious Schismaticks 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 dayes 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 Trânt so no body can tell what New Faith or Worship or Test of Christianity the next Council if the world see any more may require and how many thousand that are Trent-Catholicks now may be judged Hereticks or Schismaticks then if they will not shut their eyes and follow them any whither and change their Religion as oft as the Papal interest requireth a change Of this Chillingworth Hales and Dr. H. More have spoken plainly If the Pope had imposed but one lye Dâ H. More saith Myst. Redemp p. 495. l. 10. c. 2. There is scarce any Church in Christândome at this day that doth not obtrude not only falshood but such falsehoods that will appear to any free Spirit pure contradictiors and impossibilities and that with the same gravity authority and importunity that they do the holy Oracles of God Now the consequence of this must needs be sad For what knowing and conscientious man but will be driven off if he cannot assert the truth without open asserting of a gross lye Id. p. â26 And as for Opinions though some may be better than other some yet none should exclude from the fullest enjoyment of either private or publick rights supposing there be no venome 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. 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 lye or sin is guiltless of the Schism and doth but obey God and save his soul And the Usurper that imposeth them will be found the heinous Schismatick before God and the cause of all those Divisions of the Church And so if any private Sectary shall feign an opinion or practice of his own to be necessary to salvation or Church communion and shall refuse communion with those that are not of his mind and way it is he and not they that is the cause of the uncharitable separation * See Hales of Schisme p. 8. § 84. Direct 7. Pray against the Usurpations or intrusions of intrusions of impious carnal ambitious Direct 7. covetous Pastors into the Churches of Christ. For one wicked man in the place of a Pastor may do more In Ecclesiâs plus certaminum gignunt verba hominum quam Dei magâsque pugnatur fere de Apolline Petro Paulo quam de Christo Retine divina Relinque humana Bucholcer to the increase of a Schism or faction than many private men can do And carnal men have carnal minds and carnal interests which are both unreconcileable to the spiritual holy mind and interest For the
ãâã ãâã ãâã ãâã he fall into the condemnation of the Devil 1 Tim. 3. 6. And if such Starrs 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 grife and vain glory but in lowliness of mind each one esteemeth other better than themselves Phil. 2. 2 3. and judge not lâst they he judged Matth. 6. 1. And is it likely such should be Dividers of the Church But Proud men must either be great and domineer and as Diotrephes 3 John 9 10. love to have the preheminence and cast the Brethren out of the Church and prate against their faithfullest Pastors with malitious words or else must be noted for their supposed excellencies and set up themselves and speak perverse things to draw away disciples after them and think the brethren unworthy of their Communion and esteem all others below themselves and as the Church of Act. 20. 30. Rome confound Communion and Subjection and think none fit for their Communion that obey them not or compây not with their opinion and will There is no hope of Concord where Pride hath power to prevail § 86. Direct 9. Take heed of singularity and narrowness of mind and unacquaintedness with the Direct 9. 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 mislead into Sschism 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 Countrey where they lived that they have thought they were very Catholick in their Communion because they had one or two Congregations and divided not among themselves But for the avoiding of Schism 1. Look with pity on the Unbelieving world and consider that Christians of all sorts are but a sixth part of the whole earth And then 2. Consider of this sixth part how small a part the reformed Churches are And if you be willing to leave Christ any Church at all perhaps you will be lothe 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 cââe into the World on so low a design as the gathering of your sect only The less his stock is the more sinful it is to rob him of it and make it lesser than it is It is a little flock if it contained all the Christians Protestants Greeks Armenians Abassines and Papists on the Eââth Be singular and separate from the unbelieving world and spare not And be singular in Hâliness from Prophane and nominal hypocritical Christians But affect not to be singular in opinion or practice or separated in Communion from the universal Church or generality of sound believers or if you forsake some common errour 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 enquire how God is worshipped in all the Churches on Earth and then consider whether if you lived â That âoâ above that knoweth the heart dââââ disâern that frail mân ââ some of theâr conâradictions iâtânâ the same thing and aââeââeth bâth I. Vââââ âsâaâ 3. 7. 15. among them you would forsake Communion with them all for such defects while you are not forced to justifie 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 havock Schisms have caused among Christians For if this much had been known by well-meaning persons in our dayes we should not have seen those same Opinions applauded as new light which were long agoe 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 Christs interest in the world to lye in a few of their separated meetings and shutteth up all the Church in a Nutshell must needs be guilty of the foulest schisms It is a Catholick spirit and Catholick principles loving a Christian as a Christian abhorring the very names of Sects and Parties as the Churches wounds that must make a Catholick indeed § 87. Direct 10. Understand well the true difference between the visible Church and the world Direct 10. lest you should think that you are bound to separate as much from a corrupted Church as from the world It is not True faith but the Profession of true faith that maketh a man fit to be acknowledged a member of the Visible Church If this Profession be unsound and accompanied with a vitious 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 Rom. 3. 1 2. Much every way chiefly because unto them are committed the Oracles of God Rom. 9. 4. To them pertaineth the Adoption and the glory and Covenants and the giving of the Law and the service of God and the promises Till the Church find cause to cast them out they have the external priviledges of its Communion It hath made abundance to incur the guilt of sinful separation to misunderstand those Texts of Scripture that call Christians to separate from Heathens Infidels and Idolaters As 2 Cor. 6. 17. Wherefore come out frâm among them and be ye separate saith the Lord c. The Text speaketh only of separating from the world who are Infidels and Idolaters and no members of the Church and ignorant people ordinarily expound it as if it were meant of separating from the Church because of the ungodly that are members of it But that God that knew why he called his people to separate from the World doth never call them to separate from the Church universal nor from any particular Church by a mental separation so as to unchurch them We read of many loathsome corruptions in the Churches of Corinth Galatia Laâdicea c. but yet no command to separate from them So many abuse Rev. 18. 4. Come out of her my people As if God commanded them to come out of a true Church because of its corruptions or imperfections because
he calleth them out of Babylon It 's true you must partake with no Church in their sins but you may partake with any Church in their holy profession and worship so far as you can do it without partaking with them in their sins § 88. Direct 11. Understand what it is that maketh you partakers of the sins of a Church or any Direct 11. member of it lest you think you are bound to separate from them in good as well as in evil Many fly from the publick Assemblies lest they partake of the sins of those that are there present Certainly nothing but Consent direct or indirect can make their faults to become yours And therefore nothing which signifieth not some such consent should be on that account avoided 1. If you by word or subscription or furtherance own any mans sin you directly consent to it 2. If you neglect any duty which lyeth upon you for the cure of his sin you indirectly consent For you consent that he shall rather continue in his sin than you will do your part to help him out of it Consider therefore how far you are bound to reprove any sin or to use any other means for the reformation of it whether it be in the Pastor or the people and if you neglect any such means your way is to reform your own neglect and do your duty and not to separate from the Church before you have done your duty to reform it But if you have done all that is your part then the sin is none of yours though you remain there present § 89. It is a turbulent fanâie and disquieting errour of some people to think that their presence Quest. Whether presence be not a consent to sin in the Assembly and continuance with the Church doth make them guilty of the personal faults of those they joyn with If so who would ever joyn with any Assembly in the World Quest. But what if they be gross and scandalous sinners that are members of the Church Answ. If you be wanting in your duty to reform it it is your sin But if bare presence made their sins to be ours it would also make all the sins of the Assembly ours But no word of God doth intimate any such thing Paul never told the Churches of Galatia and Corinth so that had so many defiled members Quest. But what if they are sins committed in the open Assembly even by the Minister himself in his praying preaching and other administrations and what if all this be imposed on him by a Law and so I am certain before hand that I must joyn with that which is unwarrantable in Gods Worship Answ. The next Direction containeth those distinctions that are necessary to the answer of this § 90. Direct 12. Distinguish carefully 1. Between a Ministers Personal faults and his Ministerial Direct 12. faults 2. Between his tolerable weaknesses and his intolerable insufficiencies 3. And between the work â of the Minister and of the Congregation And then you will see your doubt resolved in these following Propositions § 91. 1. A Ministers personal faults as swearing lying drunkenness c. may damn himself Saith Cââaâthâs in âart The Peripââââticks are like Letters that sound well but hear not themselves 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 of ineffectual nor will it allow you to separate from the Worship which he administreth Though many of the Priests were wicked men the Godly Jews were not thereby disobliged from Gods publick 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 § 92. 2. It is not all Ministerial faults that will allow you to separate from or disown a Minister Yet I excuse not imâiâty or insufficiency in Ministers 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 Christian Religion nor to administer the Sacraments and other parts of publick Worship 2. If he set himself to oppose the very ends of his Ministry and Preach down It was one of Soloâs Laws Qâi nequitia ac slaâitiis insignis est tribunali publicisque sââgâstis arâeâdus est And Gildas saith to the ungodly Pastors of Britain Apparet ergò âum qui vos sacerdotes sclers ex corde dicit noââsse exiâium Christianum Quomodo vos aliquid solvetis ut sit solutum iâ coelis à coelo ob scâlâra adempti immaniâm peccatorum fuâibus coâpâditi Qua ratione aliquid in teââa ligabitis quod supra mundum etiam ligetur propter vosmât iâsos qâi ita ligaâi iniquitatibus iâ hoc mundo tenemini ut in coelos nunquam asâendatis sed in infausta taâtari ergastula non conversi in haâ vita ad dominum dââidatis fol. ult O iniâici Dei noâ sacerdotes O liciâatores malorum non poâtifices traditores non sanctorum Apostolorum successorâs inpugnatorâ non Christi ministri pag. 571. impres Basil. Godliness or any part of it that is of necessity to salvation For then he doth the Devils work in seeking the damnation of souls and so maketh himself the Devils Minister and is not the Minister of Christ. For the end is essential to the Relation Herein I include a Preacher of Heresie that doth preach up any damning errour and preach down any necessary saving Truth that is that preacheth such errour as subverteth either Faith or Godliness and doth more harm in the Church than Good 3. If he so deprave Gods publick Worship as to destroy the substance of it and make it unacceptable and offer up a publick false-worship to God which he disowneth in the very matter of it As if he put up blaspheamy for praise and prayer or commit Idolatry or set up New Sacraments and guide the people thus in publick Worship As the Papists 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 joyned in 4. Or if they impose any actual sin upon the people As in their Responds to speak any falshood or to adore the bread or the like These faults discharge us from being present with such Pastors at such Worship But besides these there are many Ministerial faults which warrant not our separation As 1. The internal vices of the Pastors mind though manifested in their Ministration As some tolerable errours of judgement or envy and pettish opposition to others Phil. 1. 15. 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 publick Ministry even an endeavour to increase the sufferings of the Apostle yet it was lawful to hear such preachers though not to prefer them before better Most sects among Christians are possessed with a tang of envy and uncharitableness against dissenters which useth to break forth in their preaching and praying and yet it is lawful to joyn with such 2. It is not unlawful to joyn with a Minister that hath many defects and infirmities in his Ministration or manner of Worship As if he preach with some ignorance disorder unfit expressions or gestures unmeet repetitions or if he do the like in Prayer or in the Sacraments putting something last that should be first and leaving out something that should be said or praying coldly and formally These and such like are faults which we should do our best to reform and we should not prefer such a Ministry before a better but it is lawful and a duty to joyn with such when we have no better For all men are imperfect and therefore the manner of Worship as performed by them will be imperfect Imperfect men cannot be perfect in their Ministrations We must joyn with a defective and imperfect mode of Worship or joyn with none on earth And we must perform such or none our selves Which of you dare say that in your private prayers you have no disorder vain repetitions flatness or defects 3. It is not unlawful to joyn with a Minister that hath some material errour or untruth in his preaching or praying so be it we be not called to approve it or make it ours and so it be not pernicious and destructive to the ends of his Ministry For all men have some errour and they that have them may be expected sometime 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 publick or private Worship we shall scarce know what Church or person we may hold Communion with The Reason of this followeth § 93. 3. The sense of the Church and all its members is to be judged of by their publick 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 my self 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 perswaded 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 drop in any mistake in Preaching or modifie his prayers or administrations amiss and do his part weakly and disorderly the hearers are no way guilty of it by their presence For if I must run away from Gods publick worship because of mens mis-performance 1. I should joyn with none on Earth For a small sin may no more be wilfully done or owned than a greater 2. And then another mans weakness may disoblige me and discharge me from my duty To order and word his Prayers and Preaching aright is part of the Ministers own work and not the peoples And if he do it well it is no commendation to me that am present but to himself And therefore if he do it amiss it is no fault of mine or dispraise to me but to himself If the Common-Council of London or the Court of Aldermen agree to Petition the King for the Renewing of their Charter and commit the expressing of their request to their Recorder in their presence If he Petition for something else instead of that which he was intrusted with and so betray them in the substance of his business they are openly to contradict him and disown his treachery or mistake But if he deliver the same Petition which he undertook with stammering disorder defectiveness and perhaps some mixture of untruths in his additional reasons and discourse this is his failing in the personal performance of his duty and no way imputable to them that sent him and are present with him though in modesty they are silent and speak not to disown it For how can it be their fault that a man is wanting in his personal sufficiency and duty unless it be that they chose 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 § 94. Obj. But if a man fail through weakness in his own performance I know not of that before Obj. Of imposed defective Liturgies hand But if his faulty manner of praying be prescribed and imposed on him by a Law then I know it before hand 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 before hand But none of all these can prove your joyning with them sinful 1. Not ââââ hominââ est facere quod potest ââaârsi nân âaââat hââ quod est ââ gâââââââ because they are faulty for you may joyn with as faulty prayers you confess if not imposed 2. Not because imposed 1. Because that is an extenuation and not an aggravation For it proveth the Minister less-voluntary of the two than those are that do it without any command through the errour of their own judgements as most erroneous persons will 2. Because though lawful things oft become unlawful when superiours forbid them yet no reason can be given why a Lawful ãâã ââ thing should become unlawful because a lawful superiour doth command iâ Else superiours might take away all our Christian liberty and make all things unlawful to us by commanding thâm You would take it for a wilde 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 Governours in all lawful things then it is not a sin to obey them 3. And it is not your
intercision as I have proved it hath had as to lawful Popes the whole Catholick 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 an hundred years Christ is still alive And seeing it is no matter ad esse who be the Electors or Consecrators so it be but made known conveniently to the people and Men only Elect and Receive the person and Christ only giveth the power by his stated Law what hindereth after the longest extinction or intercision but that some body or some sort of persons may choose a Pope again and so Christ make him Pope And thus the Catholick Church may dye 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 uninterrupted succession of any of them All that will follow is that the particular Churches dye till a Resurrection And so doth the whole Church on earth every time the Pope dyeth till another be made if he be the Constitutive Head 2. But as they say that Christ only Efficiently giveth the Power to the Pope so say we to the Bishops or Pastors of the Church For there is no act of Christs Collation to be proved but the Scripture Law or Grant And if that standing Law give Power to the Pope when men have but designed the Person the same Law will do the same to Bishops or Pastors For it establisheth their Office in the same sort Or rather in truth there is no word that giveth power to any such Officer as 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 Bishops Office I need not mention I shall therefore thus truly resolve the question 1. In all Ordinations and Elections man doth but first choose the Recipient person 2. And Ceremoniously and Ministerially Invest him in the Possession when God hath given him the power But the efficient Collation or Grant of the Power is done only by Christ by the Instrumentality of his Law or Institution As when the King by a Charter saith Whoever the City shall choose shall be their Mayor and have such and such power and be Invested in it by the Recorder or Steward Here the person elected receiveth all his Power from the King by his Charter which is a standing Efficient conveying it to the Capable Chosen person and not from the Choosers or Recorder only the last is as a servant to deliver possession So is it in this case 2. The regular way of entrance appointed by Christ to make a person capable is the said Election and Ordination And for order sake where that may be had the unordained are not to be received as Pastors 3. If any get Possession by false pretended Ordination or Mission and be Received by the Church I have before told you that he is a Pastor as to the Churches use and benefit though not to his own And so the Church is not extinct by every fraudulent usurpation or mistake and so not by want of a true Ordination or Mission 4. If the way of regular Ordination fail God may otherwise by the Churches necessity and the notorious aptitude of the person notifie his will to the Church what person they shall receive As if a Lay-man were cast on the Indian shoar and converted thousands who could have no Ordination And upon the peoples Reception or Consent that man will be a true Pastor And seeing the Papists in the conclusion as Iohnson ubi supra are fain to cast all their cause on the Churches Reception of the Pope they cannot deny reasonably but ad esse the Churches reception may serve also for another Officer And indeed much better than for a Pope For 1. The Universal Church is so great that no man can know when the Greater part Receiveth him and when not except in some notorious declarations 2. And it is now known that the far greater part of the Universal Church the Greeks Armenians Abassines Copties 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 fourty years together who could tell which of the parties was to be accounted the Church It was not then known nor it is not known yet to this day And no Papist can prove it who affirmeth it As a Church e. g. Constantinople may be gathered or oriri de novo where there is none before so may it be restored where it is extinct And possibly a Lay-man as Frumentius and Edesiâs in the Indies may be the instrument of mens conversion And if so they may by consent become their Pastors when regular Ordination cannot be had I have said more of this in my Disputations of Church-Government Disp. 2. The truth is this pretence of a Necessity of uninterrupted successive Ordination Mission or Jurisdictional Collation ad esse to the being of Ministry or Church is but a cheat of men that have an interest of their own which requireth such a plea when they may easily know that it would overthrow themselves Quest. 12. Whether there be or ever was such a thing in the world as one Catholick Church Constituted by any Head besides or under Christ THe greatest and first controversie between us and the Papists is not What man or Politick person is the Head of the whole Visible Church But Whether there be any such Head at all eiPersonal or Collective Monarchical Aristocratical or Democratical under Christ of his appointment or allowance Or any such thing as a Catholick 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 Catholicks 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 pretendââ 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 Iohnson 4. And whether it be the Pope their Bishop of Calcedon ubi sup Sancta Clara System âid say is not de fide That a Council is no such Head I have largely proved as aforesaid Part 2. Key for Cath. And 1. The use of it being but for Concord proveth it 2. Most Papists confess it
Rom. 10. 15 1â 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 dayes And the far greatest part of the world is without it at this day when yet God our Saviour would have all men to be saved and to come to the knowledge of the truth 5. Even where the Gospel hath long continued for the most part there are many still that are in infidelity And so great a work is not left without an appointed suitable means for its performance And if an Office was necessary for it in the first age it is not credible that it is left to private mens charity ever since 6. Especially considedering that private men are to be supposed insufficient 1. Because they are not educated purposely for it but usually for something else 2. Because that they have other Callings to take them up 3. Because they have no special obligation And that which is no mans peculiar work is usually left undone by all II. The peoples Call or Consent is not necessary to a Ministers 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 Physicion or a Lawyer but only choose what Physicion shall be their Physicion and what Lawyer shall be their Counsellor 2. If the peoples Call or Consent be necessary it is either 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 Reception and success of their Teaching but not to the Authority which is pre-requisite 3. Infidels cannot do so much towards the making of a Minister of Christ. 4. Else Christ would have few such Ministers 5. If it be Infidels either all or some If some why those rather than others Or is a man made a Minister by every Infidel auditory that heareth him 2. Nor is it Christian people that must do this much to the making of a General Minister For 1. They have no such Power given for it in Nature or the Word of God 2. They are generally unqualified and unable for such a work 3. They are no where obliged to it nor can fitly leave their Callings for it Much less to get the abilities necessary to judge 4. Which of the people have this power Is it any of them or any Church of private men Or some one more than the rest Neither one nor all can lay any claim to it There is some reason why this Congregation rather than another should choose their own Pastors But there is no Reason nor Scripture that this Congregation choose a Minister to convert the World III. I conclude therefore that the Call of a Minister in General doth consist 1. Dispositively in the due Qualifications and ânablement 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 determineâs of the person that shall receive the power from Christ. 1. For this is part of the power of the Keyes or Church-Government 2. And Paul giveth this direction for exercising of this power to Timothy which sheweth the ordinary way of Calling 2 Tim. 2 Tim. 3. 6 7. Tât 1. 5 6. 2. 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 Act. 13. 1 2 3. There were in the Church at Antioch certain Prophets As they ministred to the Lord the Holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away And they being sent forth by the Holy Ghost departed In this whether it be to be called an Ordination or rather a Mission there is somewhat Ordinary that it be by men in office and somewhat extraordinary that it be by a special inspiration of the Holy Ghost And Timothy received his Gifts and Office by the Imposition of the hands of Paul and of the Presbytery 1 Tim. 4. 14. 2 Tim. 1. 6. 1 Tim. 5. 22. Lay hands suddenly on no man 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 Keyes is given to the Pastors 2. Because there are no other competitors to lay a reasonable claim to it Quest. 19. Wherein consisteth the Power and Nature of Ordination And to whom doth it belong And is it an Act of Iurisdiction And is Imposition of hands necessary in it I. THis is resolved on the by before 1. Ordination performeth two things 1. The designation election or determination of the person who shall receive the Office 2. The Ministerial Investiture of him in that office which is a Ceremonial delivery of Possession As a servant doth deliver possession of a house by delivering him the Key who hath before received the power or Right from the Owner 2. The office delivered by this Election and Investiture is the sacred Ministerial office in General to be after exercised according to particular Calls and opportunities As Christ called the Apostles and the Spirit called the ordinary general Teachers of those times such as Barnabas Silas Silvanus Timothy Epaphroditus Apollo c. And as is before cited 2 Tim. 2. 2. As a man is made in General a Licensed Physicion Lawyer c. 3. This Ordination is Ordinis gratiâ necessary to order and therefore so far necessary as Order is necessary which is Ordinarily when the greater interest of the substantial duty or of the Thing Ordered is not against it As Christ determined the case of Sabbath keeping and not eating the Shew-bread As the Sabbath was made for man and not man for the Sabbath and the end is to be preferred before the separable means so ordination was instituted for order and order for the thing ordered and for the work of the Gospel and the good of souls and not the Gospel and mens souls for that Order Therefore when 1. The death 2. Distance 3. Or malignity of the Ordainers depriveth a man of Ordination these three substitutes may notifie to him the Will of God that he is by him a person called to that office 1. Fitness for the works in Understanding Willingness and Ability 2. The Necessity of souls 3. Opportunity II. The power of ordaining belongeth not 1. To Magistrates 2. Or to private men either single or as the body of a Church but 3. To the Senior Pastors of the Church whether Bishops or Presbyters
of a distinct order the Reader must not expect that I here determine For 1. The Power is by Christ given to them as is before proved and in Tit. 1. 5. 2. None else are ordinarily able to discern aright the Abilities of a man for the sacred Ministry The people may discern a profitable moving Preacher but whether he understand the Scripture or the substance of Religion or be âound 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 It requireth Act. 13. 2. Rom. 1. 1. 1 Tim. 4. 15. 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 dayes in all the Chuâches of the World And we have no reason to think that the Church hath been gathered from the beginââââ till now by so great an errour as a wrong conveyance of the Ministerial power III. The word Iurisdiction as applyed to the Church officers is no Scripture Word and in the common sence soundeth too bigg as signifying more power than the servants of all must claim For Isa. 33. 2â Jam. 4. 1â there is One Lawgiver who is able to save and to destroy But in a moderate sence it may be tolerated As Jurisdiction signifieth in particular 1. Legislation 2. Or Judicial Process or Sentence 3. Or the Execution of such a sentence strictly taken so Ordination is no part of Jurisdiction But as Iurisdiction signifieth the same with the power of Government Ius Regendi in general so Ordination is an Act of Jurisdiction As the placing or choosing of Inferiour officers may belong to the Steward of a Family or as the Calling or authorizing of Physicions belongeth to the Colledge of Physicions and the authorizing of Lawyers to the Judges or Society or the authorizing of Doctors in Philosophy to the Society of Philosophers or to particular rulers Where note that in the three last instances the Learning or Fitness of the said Persons or Societies is but their Dispositio vel aptitudo ad potestatem exercendam but the actual Power of conveying authority to others or designing the Recipient person is received from the supream power of the Land and so is properly an Act of Authority here called Jurisdiction So that the common distinguishing of Ordination from Iurisdiction or Government as if they were totâ specie different is unsound IV. Imposition of hands was a sign like the Kiss of peace and the anointing of persons and like our kneeling in Prayer c. which having first somewhat in their nature to invite men to the use was become a common significant sign of a superiours benediction of an inferiour in those times and Countreys And so was here applyed ordinarily for its antecedent significancy and aptitude to this use and was not purposely Instituted nor had its significancy newly given it by Institution And so was not like a Sacrament necessarily and perpetually affixed to Ordination Therefore we must conclude 1. That Imposition of hands in Ordination is a decent apt significant sign not to be scrupled by any nor to be omitted without necessity as being of Scripture ancient and common use 2. But yet that it is not essential to Ordination which may be valid by any fit designation and separation of the person And therefore if it be omitted it nullifieth not the action And if the Ordainers did it by Letters to a man a thousand miles off it would be valid And some persons of old were ordained when they were absent V. I add as to the need of Ordination 1. That without this Key the office and Church doors would be cast open and every Heretick 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 Act. 13. 2. Heb. 5. 4. 10. intrude upon such a conceit when he may have the Judgement of the Pastors and avoideth it 3. Those that so do should no more be taken for Ministers by the people than any should go for Christians that are not Baptized or for marryed persons whose marriage is not solemnized Quest. 20. Is Ordination necessary to make a man a Pastor of a particular Church as such And is he to be made a General Minister and a particular-Church-Elder or Pastor at once and by one Ordination I Have proved that a man may be made a Minister in general yea and sent to exercise it in Converting Infidels and baptizing them before ever he is the Pastor of any particular Church To which I add that in this General Ministry he is a Pastor in the universal Church as a Licensed Physicion that hath no Hospital or Charge is a Physicion in the Kingdom And 1. As Baptism is as such our Enterance into the universal Church and not into a particular so is Ordination to a Minister an enterance only on the Ministry as such 2. Yet a man may at once be made a Minister in general and the Pastor of this or that Church in particular And in Kingdoms wholly inchurched and Christian it is usually fittest so to do Lest many being ordained sine titulo idleness and poverty of supernumeraries should corrupt and dishonour the Ministry Which was the cause of the old Canons in this case 3. But when a man is thus called to both at once it is not all done by Ordination as such but his complicate Relation proceedeth from a complication of Causes As he is a Minister it is by Ordination And as he is The Pastor of this People it is by the conjunct causes of appropriation which are 1. Necessarily the Peoples Consent 2. Regularly the Pastors approbation and recommendation and reception of the person into their Communion 3. And sometimes the Magistrate may do much ââ oblige the people to consent 4. But when a man is made a Minister in general before he needeth no ãâã Ordination to fix him in a particular charge but only an Approbation recommendation particular Investiture and Reception For else a man must be oft ordained even as oft as he removeth But yet Imposition of hands may fitly be used in this particular Investiture though it be no proper ordination that is no collation of the office of a Minister in general but the fixing of one that was a Minister before Quest. 21. May a man be oft or twice Ordained IT is supposed that we play not with an ambiguous word that we remember what Ordination is And then you will see Cause to distinguish 1. Between entire true Ordination and the external act or words or ceremony only 2. Between one that was truly ordained before and one that
Authority of the Pastors Because the Pastors of several Churches do not Lose any of Grotius dâ Iâperio sum pot circ âacr most solidly resolveth this Question 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 profest his judgement to be And before him the Council of Carthage in Cyprians time But it needs no proof no more than that a Convention of Kings may make no Laws to bind the Kings of England but Contracts only 13. But yet we are aliunde obliged even by God to keep these Agreements in things lawful for the Churches peace and concord when greater contrary reasons à 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 Churches Peace and Concord Therefore saith Gods Law you shall observe them So though the Contracts as of Husband and Wife Buyer and Seller c. be not Laws yet that is a Law of God which bindeth us to keep them 14. Seing that even the obliging Commands of Pastors may not by them be enforced by the Sword 1 Pet. 5. 2 3. 2 Cor. 1. 24. 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 Gods heritage but be examples to all to take the Lower name of Authoritative Directions and perswasions 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 Magistrates decision and what to the Pastors I here pass by Quest. 26. Whether Church-Canons or Pastors Directive Determinations of matters pertinent to their Office do bind the Conscience And what accidents will disoblige the people you may gather before in the same case about Magistrates Laws in the Political Directions As also by an impartial transferring the Case to the Precepts of Parents and Schoolmasters to Children without respect to their Power of the Rod or supposing that they had none such Quest. 27. What are Christs appointed means of the Unity and Concord of the Universal Church and consequently of its preservation if there be no Humane Universal Head and Governour of it upon Earth And if Christ have instituted none such Whether Prudence and the Law of Nature oblige not the Church to set up and maintain an Universal Ecclesiastical Monarchy or Aristocracy Seeing that which is Every mans work is as No mans and omitted by all I. TO the first question I must refer you in part to two small popular yet satisfactory Tractates Catholick Unity and The True Catholick and Church described written long ago that I do not one thing too oft Briefly now 1. The Unity of the Universal Church is founded in and maintained by their Common Relation to Christ the Head as the Kingdom in its Relation to the King 2. A Concord in Degrees of Goodness and in Integrals and Accidentals of Christianity will never be obtained on earth where the Church is still imperfect And perfect Holiness and Wisdom are necessary to Perfect Harmony and Concord Phil. 3. 12 13 14. 3. Experience hath long taught the Church if it will learn that the claim of a Papal Headship and Government over the Church Universal hath been the famous incendiary and hinderer of Concord in the Christian world 4. The means to attain such a measure of concord and harmony which is to be hoped for or endeavoured upon earth I have so distinctly fully and yet briefly described with the contrary Impediments in my Treatise of the Reasons of Christian Religion Part 7. Chap. 14. pag. 470 471. in about two leaves that I will not recite them If you say You are not bound to read the Books which I refer you to I answer Nor thiâ II. To the latter Question I answer 1. To set up such an Universal Head on the supposition of natural Reasons and Humane Policy is 1. To cross Christs Institution and the Laws of the Holy Ghost as hath been long proved by Protestants from the Scripture 2. It is Treason against Christs Soveraign Office to usurp such a Vicegerency without his Commission 3. It is against the notorious light of Nature which telleth us of the Natural Incapacity of Mortal man to be such an Universal Governour through the world 4. It is to sin against long and dreadful common experience and to keep in that fire that hath destroyed Euperours Kings and Kingdoms and set the Churches Pastors and Christian world in those divisions which are the great and serviceable work of Satan and the impediment of the Churches increase purity and peace and the notorious shame of the Christian profession in the eyes of the Infidel world And if so many hundred years sad experience will not answer them that say If the Pope were a good man he might unite us all I conclude that such deserve to be deceived 2 Thess. 2. 10 11 12. Quest. 28. Who is the Iudge of Controversies in the Church 1. About the Exposition of the Scripture and Doctrinal points in themselves 2. About either Heresies or wicked Practices as they are charged on the persons who are accused of them That is 1. Antecedently to our Practice by way of Regulation 2. Or Consequently by Iudicial Sentence and Execution on Offenders I Have answered this question so oft that I can perswade my self to no more than this short yet clear solution The Papists use to cheat poor unlearned persons that cannot justly discern things that differ by puzling them with this confused ambiguous question Some things they cunningly and falsly take for granted As that there is such a thing on Earth as a Political Universal Church headed by any Mortal Governour Some things they shuffle together in equivocal words They confound 1. Publick Iudgement of Decision and private judgement of discerning 2. The Magistrates Iudgement of Church-controversies and the Pastors and the several Cases and Ends and Effects of their several judgements 3. Church-judgement 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 Humane Church Constituted or Governed by a Mortal Head so there is no Power set up by Christ to be an Universal Iudge of either sort of Controversies
by decisive Iudicial âentence Nor any Universal Civil Monarch of the world 2. The publick Governing Decisive judgement obliging others belongeth to publick persons or Officers Eph. 4. 7 13 14 15 16. of God and not to any private man 1 Cor. 12. 28 29. 17. 3. The publick decision of Doubts or Controversies about Faith it self or the true sense of Gods Word and Laws as obliging the whole Church on Earth to believe that decision or not gainsay it Acts 15. See my Key for Catholicks because of the Infallibility or Governing authority of the Deciders belongeth to none but Jesus Christ Because as is said he hath made no Universal Governour 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 Authorized Teachers and Guides in Expounding the Laws and Word of Christ And the people are bound as Learners to reverence their Teaching and not contradict it without true cause yea and to believe them fide humanâ 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 Heresie where the Word of God is discerned to be against them 6. For all the people as Reasonable creatures have a judgement of private discerning to judge what they must Receive as Truth and to discern their own duty by the help of the Word of God and of their Teachers 7. The same power of Governing-Iudgement 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 Hereticks in specie that is what Doctrine they will judge sound or unsound as it is Iudicium discernendi belongeth to every one of the Council âingly As it is a Iudgement obliging themselves by Contract and not of Governing each other it is in the Contracters and Consenters And for peace and order usually in the Major Vote But with the Limitations before expressed 9. Every true Christian believeth all the Essentials of Christianity with a Divine faith and not by a meer humane belief of his Teachers though by their Help and Teaching his faith is generated and confirmed and preserved Therefore no essential Article of Christianity is left to any obliging decision of any Church but only to a subservient obliging Teaching As whether there be a God a Christ a Heaven a Hell an Immortality of souls whether God be to be believed loved feared obeyed before man Whether the Scripture be Gods Word and true Whether those that contradict it are to be believed therein Whether Pastors Assemblies publick Worship Baptism Sacrament of the Lords Supper be Divine institutions And the same I may say of any known Word of God No mortals may judge in partem utramliâet but the Pastors are only Authorized Teachers and helpers of the peoples 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 Gods Laws and Scriptures 1. God would have enabled them to do it by an Universal Commentary which all men should be obliged to believe or at least not to contradict For there is no Authority and Obligation given to men yea to so many successively to do that for the needful decision of Controversies which they never have Ability given them to do For that were to oblige them to things impossible 2. And the Pope and his Council would be the most treacherous miscreants on earth that in so many hundred years would never write such an Infallible nor Governing Commentary to end the differences of the Christian world Indeed they have judged with others against Arrius 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 Gods truth or have believed them 11. To judge who for Heresie or Seandal shall be punished by the Sword belongeth to none but the Magistrate in his own dominions As to judge who shall have Communion or be excommunicated from the Church belongeth as aforesaid to the Pastors And the said Magistrate hath first as a man his own Iudgement of discerning what is Heresie and who of his subjects are guilty of it in order to his publick Governing Judgement 12. The Civil Supream Ruler may Antecedently exercise this Judgement 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 Hereticks 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 giveing 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 Judgement universal and particular belongeth to him which only will end all Controversies and from which there is no appeal Quest. 29. Whether a Parents power over his Children or a Pastor or many Pastors or Bishops over the same Children as parts of their flock be greater or more obliging in matters of Religion and publick Worship THis being toucht on somewhere else I only now say 1. 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 his 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 seldome see or understand as would determine the case de eventu and much de jure 3. If my Parents commanded me to hear a Teacher who is against Ceremonies or certain Forms and to hear none that are for them natural necessity here also ordinarily would make it my duty first to hear and obey my Parents And in many other cases till I came to understand the greater power of the Pastors in their own place and work 4. But when I come to Church or know that the judgement of all Concordant Godly Pastors condemneth such a thing as damnable Heresie or Sin which any Father commandeth me to receive and profess I would more believe and follow the Judgement of the Pastors and Churches Quest. 30. May an Office Teacher or Pastor be at once in a stated Relation of a Pastor and a
Disciple to some other Pastor 1. THat Timothy was still Pauls Son in point of Learning and his Disciple and so that under Apostles the same persons might be stated in both relations at once seemeth evident in Scripture 2. But the same that is a Pastor is not at once a meer Lay-man 3. That men in the same Office may so differ in Age Experience and degrees of knowledge as that young Pastors may and often ought many years to continue not only in occasional reception of their help but also in an ordinary stated way of receiving it and so be Related to them as their ordinary Teachers by such gradual advantages is past all doubt And that all Juniors and Novices owe a certain reverence and audience and some obedience to the elder and wiser 4. But this is not to be a Disciple to him as in lower Order or Office but as of lower Gifts and Grace 5. It is lawful and very good for the Church that some Ordained persons continue long as Pupils to their Tutors in Schools or Academies e. g. to learn the holy Languages if they have them not c. But this is a relation left to voluntary Contractors 6. In the antient 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 Bishops or Church-house which was as a Colledge where he daily edified them by Doctrine and Example 7. The Controversie about different Orders by Divine Institution belongeth not to me here to meddle with But as to the Natural and Acquired Imparity of age and gifts and the unspeakable benefit to the Juniors and the Churches that it is desirable that there were such a way of their education and edification I take to be discernable to any that is 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 setled 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 Apprentiship or civil service is a case that I will not determine But he that denyeth it must prove his opinion or affirmation of its unlawfulness by sufficient evidence from Scripure or Nature which is hard Quest. 31. 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 and at what place they shall meet what Translation of Scripture or Version of Psalms shall be used in his Church what Chapter shall be read what Psalm shall be sung c. Except the Magistrate contradict him and determine it otherwise in such points as are not proper to the Ministerial Office 3. Councils or Assemblies of Pastors have the power of making such Canons for many Churches as shall be Laws to the people and Agreements to themselves 4. None have power to make Church Laws or Canons about any thing save 1. To put Gods own Laws in execution 2. To determine to that end of such Circumstances as God hath left undetermined in his Word 5. Canon-making under pretence of Order and Concord hath done a great deal of mischief to the Churches whilest Clergy men have grown up from Agreements to Tyrannical Usurpations and Impositions and from Concord about needful Accidents of Worship to frame new Worship Ordinances and to force them on all others but especially 1. By encroaching on the power of Kings and telling them that they are bound in Conscience to put all their Canons into execution by force 2. And by laying the Union of the Churches and the Communion of Christians upon things needless and doubtful yea and at last on many sinful things whereby the Churches have been most effectually divided and the Christian world set together by the Ears and Schisms yea and Wars have been raised And these maladies cannot possibly be healed till the tormenting tearing Engines be broken and cast away and the Voluminous Canons of numerous Councils which themselves also are matter of undeterminable Controversie be turned into the primitive simplicity and a few necessary things made the terms of Concord Doubtless if every Pastor were left wholly to himself for the ordering of Worship Circumstances and Accidents in his own Church without any Common Canons save the Scriptures and the Laws of the Land there would have been much less division than that is which these numerous Canons of all the Councils obtruded on the Church have made Quest. 32. Doth Baptism as such enter the Baptized into the Universal Church or into a particular Church or both And is Baptism the Particular-Church Covenant as such Answ. 1. BAptism as such doth enter us into the Universal Church and into it alone and is no particular Church-Covenant but the solemnizing of the great Christian Covenant of Grace between God and a believer and his seed For 1. There is not essentially any mention of a particular Church in it 2. A man may be baptized by a general unfixed Minister who is not the Pastor of any particular Church And he may be baptized in solitude where there is no particular Church The Eunuch Mat. 28 19 20. Act. 8. was not baptized into any particular Church 3. Baptism doth but make us Christians But a man may be a Christian who is no member of any particular Church 4. Otherwise Baptism should oblige us necessarily to a man and be a Covenant between the Baptized and the Pastor and Church into which he is baptized But it is only our Covenant with Christ. 5. We may frequently change our particular Church relation without being baptized again But we never change our relation to the Church which we are baptized into unless by Apostasie 2. Yet the same person at the same time that he is baptized may be entred 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 our selves to obey him in family relations as in Church relations 5. When the baptized therefore is at once entered into the universal and particular
it unlawful to make so promiscuous an Adoption of children or of choosing another to be a Covenanter for the child instead of the Parent to whom it belongeth or to commit their children to anothers either propriety or education or formal promise of that which belongeth to education when they never mean to perform it nor can do 2. Because they take it for an Adding to the Ordinance of God a thing which Scripture never mentioneth To which I answer 1. I grant it unlawful to suppose another to be the Parent or proprietor that is not Or to suppose him to have that power and interest in your child which he hath not Oâ 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 God-fathers education So that if you will misunderstand the Use of Sponsors then indeed you will make them unlawful to be so used But if you take them but as the antient Churches did for such as do attest the Parents fidelity in their perswasion and do promise first to mind you of your duty and next to take care of the childrens pious education if you dye 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 entring him into Covenant with God Object But when the Church-men mean another thing this is but to juggle with the world Answ. How can you prove that the authority that made or imposed the Liturgie meant any other thing And other individuals are not the Masters of your sense 2. Yea and if the Imposers had meant ill in a thing that may be done well you may discharge your conscience by doing it well and making a sufficient profession of your better sense 2. And then it will be no sinful addition to Gods Ordinance to determine of a lawful circumstance which he hath left to humane prudence As to choose a meet Deputy Witness or Sponsor who promiseth nothing but what is meet Quest. 40. 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 Churches the Ministers the Magistrates or his own Answ. THe titles are very various that are pretended Let us examine them all I. I cannot think that a Magistrates Command to baptize an Infant giveth him right 1. Because there is no proof of the validity of such a title 2. Because the Magistrate can command no such thing if it be against Gods 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 levell all and take in Heathens children with believers 5. Nor is this pretended to by many that I know of III. I cannot think that it is a particular Church that must give this Right or perform the condition of it For 1. Baptism as is aforesaid as such doth only make a Christian and a member of the Universal Church and not of any particular Church And 2. The Church is not the proprietor of the child 3. No Scripture Commission can be shewed for such a power Where hath God said All that any particular Church will receive shall have right to baptism 4. By what act must the Church give this right If by baptizing him the question is of his antecedent right If by willing that he be baptized 1. If they will that one be baptized that hath no right to it their will is sinful and therefore unfit to give him right 2. And the baptizing Minister hath more power than a thousand or ten thousand private men to judge who is to be baptized 5. Else a Church might save all Heathens children that they can but baptize and so levell Infidels and Christians seed 6. It is not the Church in general but some one person that must educate the child Therefore the Church cannot so much as promise for its education The Church hath nothing to do with those that are without but only with her own And Heathens children are not her own nor exposed to her occupation IV. I believe not that it is the Universal Church that giveth the Infant title to baptism For 1. He that giveth title to the Covenant and baptism doth it as a performer of the Moral Condition of that title But God hath no where made the Churches faith to be the condition of baptism or salvation either âo Infidels or their seed 2. Because the Universal Church is a body that cannot be consulted with to give their Vote and Consent Nor have they any Deputies to do it by For there is no Universal Visible Governour 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 's 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 levell all and to baptize and save all which is contrary to the Word of God V. I believe that God-fathers 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 Gods Church blessings be not tyed âo such inventions that were not in being when Gods Laws were made Where âhere 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 meer secondary subservient parties who suppose the principal Covenanting party 4. And as to the Infants salvation the Sponsors may too oft be ignorant Infidels and Hypocrites themselves that have no true faith for themselves and therefore not enough to save another 5. And it were strange if God should make no promise to a wicked Parent for his own child and yet should promise to save by baptism all that some wicked
of Psal. 23. 5. 92. 10. theirs but by former custome of the Countreys where they lived As 1. Anointing Luke 7. 46. Matth. 6. 17. Amos 6. 6. Psal. 89. 20. Lev. 16. 32. Luke 16. in Iudaea was like Bathing at Rome It was taken in those scorching Countreys for a wholsome 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 Rev. 3 4 5. Thây shall walk with me in white 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 James 5. 14. Mark 6 13. Land of Promise 2. Hereupon by application the Churches used these signs in the Sacred Ordinance of baptism Not by new institution of the signification I say but by application of the old well known signification 3. As Natural Signs are commonly allowed to be applyed to holy things so signs whose signification is of old and commonly stated and well known by Agreement or Custome 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 Custome only And such is kneeling in prayer and being uncovered and many the like About some of which Paul appealeth to the custome of the 1 Cor. 11. 16. 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 Scripture Texts which command or mention Anointing Metaphorical Rev. 1. 6. 5. 10. 20. 6. 1 Pet. 2. 5 9. As 1 John 2. 27. The Anointing which you have received teacheth you all things Ezek. 16. 9. I washed thee I anointed thee with Oyl c. Psal. 105. 15. 1 Chron. 16. 22. Touch not mine anointed Rev. 3. 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 honourary 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 âeast made to solemnize it as they do at Weddings and the baptized person set at the upper end c. which are significant Actions and Ceremonies But they intended them not as new Sacraments or any part of the Sacrament but as a pompous celebration of the Sacrament by such additional ceremonial accidents 5. And you must remember that they lived among Infidels where their profession was made the common scorn which tempted them by such ostentation and pomp to seek to make it honourable and to shew that they so accounted it and to encourage those who were discouragable by the scorn On which account also they used the Cross and the Memorials of the Martyrs 6. Yet some yea many afterwards did seem to take the Anointing for a Sacramental Action When they read that the Laying on of hands was the sign of Giving the Holy Ghost as distinct from baptism and that the Spirit is called in Scripture the Anointing they joyned both together and made that which they now call the Sacrament of Confirmation 7. Whether the Anointing Milk and Honey and the White Garment were then sinful in themselves to the users I determine not But certainly they proved very ill by accident whilest at this door those numerous and unlawful Ceremonies have entered which have so troubled the Churches and corrupted Religion and among the Papists Greeks Armenians Abassines and many others have made the sauce to become the meat and the lace to go for cloathing and turned too much of Gods Worship into Imagery shadows and pompous shews Quest. 51. Whether it be necessary that they that are baptized in Infancy do solemnly at age renew and own their Baptismal Covenant before they have right to the state and priviledges of adult members And if they do not Whether they are to be numbered with Christians or Apostates Answ. 1. CHurch-membership is the same thing in Infants and in the Adult 2. Infants are naturally uncapable of doing all that in baptism which the adult must do As to understand profess c. themselves 3. The baptism of the Adult being the most compleat because of the maturity of the receivers is made the standing pattern in Scripture For God formeth his Ordinances to the most perfect ordinary receivers 4. Though an Infant be devoted acceptably to God by his Parents 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 persons 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 Parents will shall go for his no longer 6. Regularly and ad bene esse the transition out of the state of Infant-membership into the state of See the proofs of all in my Treatise of Co firmation Adult-membership 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 Covenant but by their own personal consent And at the first institution of baptism both went together Personal profession and baptism because the receivers were adult 2. And that Infants are capable of baptism but not of personal profession 3. Therefore though they are not to repeat baptism which was done before yet they are bound to make that profession at age which they never made before 8. Where this solemn Owning of their Covenant cannot be had by reason of Church corruptions and Magistrates prohibition there the persons ordinary joyning with the Church in the publick profession and worship is to be taken for an owning it 9. He that being baptized in infancy doth no way at full age own his Baptismal Covenant is to be taken for an Apostate 1. Because his Infant title ceaseth 2. And he notoriously violateth his Covenant 3. Because he can be no adult Christian that no way owneth Christ. 10. But this is to be understood of those that have opportunity For one in a Wilderness among Heathens only cannot joyn in publick Worship nor give testimony of his Christianity to the
as much as they can whether by Synods or other meet wayes of correspondency And though this be not a distinct Government it is a distinct mode of Governing Object But that there be Pastors with fixed Churches or Assemblies is not of the Law of Nature Answ. 1. Hath Christ no Law but the Law of Nature Wherein then differ the Christian Religion and the Heathenish 2. Suppose but Christ to be Christ and man to be what he is and Nature it self will tell us that this is the fittest way for ordering the Worship of God For Nature saith God must be solemnly and ordinarily worshipped and that qualified persons should be the official Guides in the performance And that people who need such conduct and private oversight besides should where they live have their own stated Overseers Object But particular Congregations are not de primaria intentione divina For if the whole world could joyn together in the publick Worship of God no doubt that would be properly a Church But particular Congregations are only accidental in reference to Gods intention of having a Church because of the Impossibility of all mens joyning together for Ordinances c. Answ. 1. The question with me is not whether they be of primary Intention but whether stated Churches headed with their proper Bishops or Pastors be not of Gods institution in the Scripture 2. This Objection confirmeth it and not denyeth it For 1. It confesseth that there is a necessity of joyning for Gods Worship 2. And an Impossibility that all the world should so joyn 3. But if the whole world could so joyn it would be properly a Church So that it confesseth that to be a society joyned for Gods publick Worship is to be properly a Church And we confess all this If all the world could be one family they might have one Master or one Kingdom they might have one King But when it is confessed that 1. A Natural Impossibility of an Universal Assembly necessitateth more particular assemblies 2. And that Christ hath instituted such actually in his Word what more can a considerate man require 3. I do not understand this distinction de primaria intentione divina and accidental c. The Primary Intention is properly of the Ultimate End only And no man thinketh that a Law de mediis of the means is no Law or that God hath made no Laws de mediis For Christ as a Mediator is a Means But suppose it be limited to the Matter of Church Laws If this be the meaning of it that it is not the principal means but a subordinate means or that it is not instituted only propter finem ultimum no more than propter se but also in order to a higher thing as its immediate end we make no question of that Assemblies are not only that there may be assemblies but for the Worship and Offices there performed And those for Man And all for God But what or all this Hath God made no Laws for subordinate means No Christian denyeth it Therefore the Learned and Judicious Disputer of this point declareth himself for what I say when he saith I engage not in the Controversie Whether a particular Congregation be the first political Dr. Stillingflects Iâen p. 154 so p. 170. By Church here I mean not a particular Congregation c. So h gâanteth that 1 the Universal Church 2. Particular Congregations are of Divine Institution one ex intentione primaria and the other as he calls it accidentally but yet of Natural necessity Church or no It sufficeth for my purpose that there are other Churches besides The thing in question is Whether there be no other Church but such particular Congregations Where it seemeth granted that such particular Churches are of Divine institution And for other Churches I shall say more anon In the mean time note that the question is but de nomine here whether the Name Church be fit for other societiâs and not de re 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 publick Worship and holy living which is my detinition of a particular Church as not so confined to one assembly but that it may be in divers and yet not consisting of divers such distinct stated assemblies with their distinct Pastors nor of such as can have no personal communion but only by Delegates I prove it thus from the Word of God 1. The Apostles were commissioned by Christ to deliver his commands to all the Churches and settle them according to his will Iohn 20. 21. Matth. 28. 19 20 c. 2. These commissioned persons had the promise of an infallible Spirit for the due performance of their work Iohn 16. 13 14 15. 15. 26. 14. 26. Matth. 28. 20. 3. These Apostles where ever the success of the Gospel prepared them materials did settle Christian stated societies consisting of Pastors or Elders with their flocks associated for personal communion in publick worship and holy living These setled 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 14. 23. Titus 1. 5. Rom. 16. 1. 1 Cor. 11. 18 20. 22 26. 1 Cor. 14. 4 5 12 19 23 28 33 34. Col. 4. 16. Acts 11. 26. 13. 1. 1 Cor. 16. 1 2. Acts 14. 27. 15. 3. to omit many more Here are proofs enow that such particular Churches were de facto setled by the Apostles Heb. 10. 25. Forsake not the assembling of your selves together So Iames 2. 2. they are called Synagogues 2. It is confessed that there is a natural necessity of such stated Churches or Assemblies supposing but the Institution of the Worship it self which is there performed And if so then we may say that the Law of Nature it self doth partly require them 1. It is of the Law of Nature that God be publickly worshipped as most Expositors of the fourth Commandment do confess 2. It is of the Law of Nature that the people be taught to know God and their duty by such as are able and fit to teach them 3. The Law of Nature requireth that man being a sociable creature and conjunction working strongest affections we should use our sociableness in the greatest matters and by conjunction help the zeal of our prayers and praises of God 4. Gods institution of publick Preaching Prayer and Praise are scarce denyed by any Christians 5. None of these can be publickly done but by assembling 6. No Assembly can suffice for these without a Minister of Christ Because it is only his Office to be the ordinary Teacher and to go before the people in prayer and praise and to administer the
Lords Supper which without a Minister may not be celebrated because Christs part cannot be otherwise performed than by some one in his name and by his warrant to deliver his sealed Covenant to the receivers and to invest them visibly in the benefits of it and receive them that offer themselves in Covenant to him 7. It is also a Ministerial duty to instruct the people personally and watch over them at other times Acts 20. 20 28. And to be examples of the flock 1 Pet. 5. 1 2 3. To have the Rule over the people and labour among them and admonish them 1 Thess. 5. 12. Heb. 13. 7 17. 1 Tim. 5. 17. To exercise holy discipline among them Titus 3. 10. Matth. 18. 17 18. 1 Cor. 5. To visit the sick and pray over them Iames 5. 14. Yea to take care of the poor See Dr. Hammond on 1 Cor. 12. 28. And all this cannot possibly be well done by uncertain transient Ministers but only by a resident stated Pastor no more than transient strangers can rule all our families or all the Christian Kingdoms of the world 8. And as this cannot be done but by stated Pastors so neither on transient persons ordinarily For who can teach them that are here to day and gone to morrow When the Pastor should proceed from day to day in adding one instruction to another the hearers will be gone and new ones in their place And how can vigilancy and discipline be exercised upon such transient persons whose faults and cases will be unknown Or how can they mutually help each other And seeing most in the world have fixed habitations if they have not also fixed Church-relations they must leave their habitations and wander or else have no Church Communion at all 9. And as this Necessity of fixed Pastors and flocks is confessed so that such de facto were ordinarily setled by the Apostles is before proved if any Scriptures may pass for proof The Institution and setlement then of particular worshipping Churches is out of doubt And so that two Forms of Church Government are Iure Divino the Universal Church Form and the particular 4. Besides this in the Apostles dayes 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 dayes And most Christian Churches think that though the Apostolical extraordinary Gifts priviledges 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 setled for all following ages though not with the same extraordinary Gifts and Adjuncts Because 1. We read of the setling of that form Reasons for a larger Episcopacy 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 setling one form of Government for one age only and no longer 3. And we leave room for audacious Wits accordingly to question other Gospel Institutions as Pastors Sacraments c. and to say that they were but for an age 4. It was General Officers that Christ promised to be with to the end of the world Matth. 28. 20. Now either this will hold true or not If not then this General Ministry is to be numbered with the humane additions to be next treated of If it do then here is another part of the form of Government proved to be of Divine Institution I say not another Church For I find nothing called a Church in the New Testament but the Universal Church and the particular But another part of the Government of both Churches Universal and particular Because such General Officers are so in the Universal as to have a General Oversight of the particular As an Army is Headed only by the General himself and a Regiment by the Colonel and a Troop by the Captain But the General Officers of the Army the Lieutenants General the Majors General c. are under the Lord General in and over the Army and have a General oversight of the particular bodies Regiments and Troops Now if this be the Instituted form of Christs Church Government that he himself Rule absolutely as General and that he have some General Officers under him not any one having a charge of the whole but in the whole unfixedly or as they voluntarily part their Provinces and that each particular Church have its own proper Pastor one or more then who can say that No form of Church Government is of Divine Appointment or Command Object But the question is only Whether any sole form be of Gods 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 setled but disjunctively with some other and that the choice was left indifferent to men 2. To prove the Institution of your other form which you suppose left with this to mens free choice But I have already proved that both the General and particular Church form are setled for continuance as unchangeable Ordinances of God I suppose you doubt not of the continuance of Christs Supremacy and âo of the Universal form And if you will prove that Church Assemblies with their Pastors may cease and some other way supply the room you must be strange and singular undertakers Disput. of Church-Gov Dâsâ 3. The other two parts of the Government by General Officers and by Consociation of Churches are more disputed But it is the Circumstances of the last only that is controverted and not the thing And for the other I shall now add nothing to what I have said elsewhere 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 Quest. 57. Whether any Forms of Churches and Church Government or any new Church Officers may lawfully be invented and made by man Answ. TO remove ambiguities 1. By the word Forms may be meant either that Relative form of such aggregate bodies which is their essence and denominateth them essentially or only some Accidental mode which denominateth them but accidentally 2. By Churches is meant either holy societies related by the foundation of a Divine Institution or else societies related by accident or by humane contract only 3. By Church Government is
were only for Counsel or for Agreement by way of contractor mutual Consent to the particular Bishops But they degenerated into a form of Government and claimed a Ruling or Commanding power 4. The Patriarcks 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 siâting above others c. And the exercise of some part of the Magistrates power committed to them that is the deposing of other Bishops or Pastors from their station of such Liberty and Countenance as the Magistrate may grant or deny as there is cause But in time they degenerated to claim the spiritual power of the Keys over the other Bishops in point of Ordination Excommunication Absolution 5. These Patriarks Primates and Metropolitans at first claimed their extrinsick power but from Man that is either the Consent and Agreement of the Churches or the grant of the Emperours But in time they grew to claim it as of Divine or Apostolical appointment and as unalterable 6. At first they were taken only for Adjuncts ornaments supports or conveniences to the Churches But afterwards they pretended to be integral parts of the Church universal and at last the Pope would needs be an Essential part And his Cardinals must claim the power of the Church Universal in being the choosers of an Universal Head or a King-Priest and Teacher for all the Christians of the World 7. At first Lay men now called Chancellors c. were only the Bishops Counsellors or officers to the Magistrate or them in performing the extrinsecal work about Church adjuncts which a Lay man might do But at last they came to exercise the Intrinsick power of the Keys in Excommunications and Absolutions c. 8. At first a number of particular Churches consociated with their several Bishops were taken to be a Community or company of true Churches prudentially cantonized or distributed and consociated for Concord But after they grew to be esteemed proper political societies or Churches of Divine appointment if not the Ecclesiae minimae having turned the particular Churches into Oratories or Chappels destroying Ignatius his character of one Church To every Church there is one Altar and one Bishop with his Presbyters and Deacons Abundance more such instances may be given Obj. Wherever we find the Notion of a Church particular there must be Government in that Church And why a national society incorporated into one civil Government joyning into the profession of Christianity and having a right thereby to participate of Gospel Ordinances in the convenient distributions of them in the particular Congregations should not be called a Church I confess I can see no reason Answ. 1. Here observe that the question is only of the Name whether it may be called a Church and not of the thing whether all the Churches in a Kingdom may be under one King which no sober man denyeth 2. Names are at mens disposal much But 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 applyed one name to the sacred societies of his institution it seemeth somewhat bold to make that name common to other societies 2. Because it tendeth to confusion misunderstanding and to cherish errours and controversies in the Churches when all names shall be made common or ambiguous and holy things shall not be allowed any name proper to themselves nor any thing can be known by a bare name without a description If the name of Christ himself should be used of every anointed King it would seem not a little thus injurious to him If the name Bible Scripture Preachers c. be made common to all that the notation of the names may extend to it will introduce the aforesaid inconveniences so how shall we in common talk distinguish between sacred societies of Divine institution and of humane if you will allow us no peculiar name but make that common which Christ hath chosen 3. And that the name is here used equivocally is manifest For the body political is informed and denominated from the pars imperans the Governing part or Head Therefore as a Head of Divine institution authorized for the spiritual or Pastoral work denominateth the society accordingly so a civil Head can make but a civil society and a head of mans making but a humane 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 Governours as in the Saxon Heptarchy So that our question is much like this Whether all the Grammar Schools in England as under one King may be called one National School Answ. Not without unfitness and inconveniences But rather than breed any quarrel they may call them so that please But 1. They must confess that a particular School is the famosius significatum 2. That the King is King of Schools but not a Schoolmaster nor a constitutive part of a School 3. That if you will needs denominate them from the Regent part as One you must call them all one Royal School if you will leave the well known sense of words for such uncouth phrases But give us leave to call the Body which is essentiated by a King by the name of a Kingdom only though it have in it many Schools Academies Colledges Cities Churches which they that please may call all one Royal School Academy Colledge City and Church if they love confusion 4. Christianity giveth men right to communion in particular Churches when they also make known their Christianity to the Bishops of those Churches and are received as stated or transient members by mutual consent but not otherwise nor doth meer Regal Government give any subject right to Church Communion except by a Church you mean a Kingdom Obj. A particular Church then I would describe thus It is a society of men joyned together in the visible profession of the true faith having a right to and enjoying among them the ordinances of the Gospel Answ. 1. When you tell us by your description what you will mean by a particular Church we may understand your denomination But yet while it is unusual you must not expect that other men so use the Word Had you called your description a definition I would have asked you 1. Whether by a society you mean not strictly a Political society constituted
like to follow the using of such forms The preponderating accidents must prevail 8. And iâ a mans own judgement and Conscience cannot be satisfied to do Gods work comfortably and quietly any other way it may go far in the determination And the common good of many Churches must still be preferred before a less Quest. 76. Doth not the Calling of a Minister so consist in the exercise of his own Ministerial Gifts that he may not officiate without them nor make use of other mens Gifts instead of them Answ. 1. THe Office of the Ministry is an Obligation and Authority to do the Ministerial work by those personal competent abilities which God hath given us 2. This obligation to use our own abilities forbiddeth us not to make use of the helps gifts and abilities of others either to promote our own abilities and habits or to further us in the act or the exercise of them For 1. There is no such prohibition in Scripture 2. All men are insufficient for themselves and Nature and Scripture require them to use the best help they can get from others 3. Gods service must be done in the best manner we can But many Ministers cannot do it so well consideratis considerandis without other mens help as with it 3. We may use other mens gifts to help us 1. For Matter 2. Method 3. Words and so for a threefold form of preaching or prayer 4. He that useth a Scripture form of Matter Method or Words useth his own abilities no more than if he used a form out of another Book But it is lawful to use a Scripture form Therefore it is lawful so far to take in assistance in the use of our own abilities 5. He that useth a form useth his own abilities also not only perhaps at other times but in the use of it He useth his understanding to discern the true sense and aptitude of the words which he useth He useth his holy Desires in putting up those prayers to God And his other Graces as he doth in other prayers He useth his Utterance in the apt and decent speaking of them 6. A Minister is not alwayes bound to use his own gifts to the utmost that he can and other mens as little as he can For 1. There is no such Command from God 2. All things must be done to the Churches edification But sometimes the greater use of another mans gifts and the less use of his own may be to the Churches greater edification Instances of the lawful use of other mens gifts are such as these 1. For Matter an Abler Minister may tell a young man what subjects are fittest for him in preaching and prayer and what is the sense of the Scriptures which he is to open and what is the true solution of several doubts and cases A Minister that is young raw or ignorant yea the best may be a Learner while he is a Teacher But he that is a Learner maketh use so far of the gifts of others And indeed all Teachers in the world make use of the gifts of others For all teach what they learn from others 2. For Method it is lawful to learn that as well as matter from another Christ taught his Disciples a Method of prayer And other men may open that method to us All Tutors teach their Pupils Method as well as matter For Method is needful to the due understanding and using of the Matter A Method of Divinity a Method of Preaching and a Method of Praying may be taught a Preacher by word and may be written or printed for his use 3. For Words 1. There is no more prohibition in Gods Word against learning or using another mans 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 anothers 3. All the Books in our Libraries are forms of words and it is lawful sure to use some of all those words which we read or else our Books would be a snare and limitation to our Language 4. All Preachers ordinarily use Citations Testimonies c. in other mens words 5. All Ministers use Psalms in the Metre of other mens composing and usually imposing too And there is no more prohibition against using other mens words in a Prayer than in a Psalm 6. Almost all Ministers use other mens 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 humane form of words And few Ministers think they are bound to translate all the Bible themselves lest they use other mens words or abilities 7. If a young Minister that can pray but weakly hear more apt expressions and sentences in another Ministers 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 mans Epistles or Sermons in the Church as the primitive Churches did by Clements 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 mens 10. All Churches almost in the world have consented in the use of Creeds Confessions and Prayers and Psalms in the words of others But yet 1. No Minister must on these pretences stifle his own gifts and grow negligent 2. Nor consent to Church-tyranny or Papal usurpations 3. Nor do that which tendeth to eat out seriousness in the Worship of God and turn all into dead Imagery or Formality Quest. Is it lawful to Read a Prayer in the Church Answ. 1. THat which is not forbidden is lawful But to Read a prayer is not forbidden as such though by accident it may 2. The Prayers in the Scripture Psalms were usually Read in the Jewish Synagogues lawfully For they were written to that end and were indeed the Jewish Liturgy Therefore to Read a Prayer is not unlawful 3. He that hath a weak memory may Read his own Sermon Notes Therefore he may Read his Prayers 4. I add as to this case and the former together that 1. Christ did usually frequent the Jewish Synagogues 2. That in those Synagogues there were forms of Prayer and that ordinarily Read At least Scripture forms And if either the Jewish Rabbins cited by Scaliger Selden in Eutych Alexandr c. or the strongest probability may be credited there were also humane forms For who can imagine that those Pharisees should have no humane 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 Spirits gifts as is imagined when such Pharisees abounded in them But there is little probability but that they used both wayes 3. That Christ did not separate from the Synagogues for such prayers sake 4. Yea that we never read that Christ medled in the Controversie it being then no Controversie 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 Matth. 15. 23 c. and yet never named this 3. His being usually present at their Assemblies and so joyning with them in their Worship would be such an appearance of his approbation as would make it needful to express his disallowance of it if indeed he thought it sinful So that who ever impartially considereth all this that he joyned 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 judgement of such indifferent things if he know what moderation is Quest. 77. 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 Gods Laws it is not unlawful 2. To express holy desires understandingly orderly seriously and in apt expressions is lawfull praying But all this may be done without a set form of words Therefore to pray without a set form of words may be lawful 3. The Consent of the Universal Church and the experience of godly men are arguments so strong as are not to be made light of 4. To which Scripture instances may be added Quest. 78. Whether are set Forms of Words or free praying without them the better way And what are the Commodities and Incommodities of each way Answ. I Will first answer the later question because the former dependeth on it I. The Commodities of a set form of words and the discommodities of free-praying are these following 1. In a time of dangerous Heresie which hath infected the Pastors a set form of prescribed words tendeth to keep the Church and the consciences of the joyners from such infection offence and guilt 2. When Ministers are so weak as to dishonour Gods Worship by their unapt and slovenly and unsound expressions prescribed or set forms which are well composed are some preservative and cure When free praying leaveth the Church under this inconvenience 3. When Ministers by faction passion or corrupt interests are apt to put theseâices into their prayers to the injury of others and of the Cause and Church of God free praying cherisheth this or giveth it opportunity which set forms do restrain 4. Concordant set forms do serve for the exactest Concord in the Churches that all at once may speak the same things 5. They are needful to some weak Ministers that cannot do so well without them 6. They somewhat prevent the laying of the reputation of Religious Worship upon the Ministers 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 advantage to be exact and apt then 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 âest the worse 9. The Auditors know before hand whether that which they are to joyn 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 before hand 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 speakers words are Not but that this may be done but not without great difficulty in the duller sort 11. And it tendeth to avoid the pride and self-deceit of many who think they are good Christians and have the Spirit of Grace and Supplication because by learning and use they can speak many hours in variety of expressions in prayer which is a dangerous mistake II. The Commodities of Free extemporate prayers and the discommodity of prescribed or set forms are these following 1. It becometh an advantage to some Proud men who think themselves wiser than all the rest to obtâude their Compositions that none may be thought wise enough or fit to speak to God but in their words And so introduce Church-tyranny 2. It may become a hinderance to able worthy Ministers that can do better 3. It may become a dividing snare to the Churches that cannot all Agree and Consent in such humane impositions 4. It may become an advantage to Hereticks when they can but get into power as the Arrians of old to corrupt all the Churches and publick 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 in 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 Gods eminent gifts and graces in his Ministers But where ever there hath been a learned able holy zealous diligent Ministry Religion usually hath flourished And where ever there hath been an ignorant vicious cold idle negligent and reproached Ministry Religion usually hath dyed 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 8. 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 further than his Book or Lesson It being as impossible to make prayers just fitted to all occasions which will fall out as to make Sermons fit for all or as they say to make a Coat for the Moon And the people will contemn the Ministers when they perceive this great deficiency 10. And it is a great difficulty to many Ministers to learn and say a form without book so that they that can all day speak what they know can scarce recite a form of words one quarter of an hour the memory more depending upon the body and its temper than the exercise of the understanding doth He that is tyed just to these words and no other is put upon double difficulties like him that on height must walk on a narrow plank where the fear of falling will make him fall But he that may express the just desires of his soul in what words occur that are apt and decent is like one that hath a field to walk in For my own part it is easier to me to pray or preach six hours in freedome about things which I understand than to pray or preach the tenth part of an hour in the fetters of a form of words which I must not vary And so the necessity of a Book coming in doth bring down the reputation of the Ministers abilities in the peoples eyes 11. But the grand incommodity greater than all the rest is that it usually occasioneth carelesness deadness formality and heartless lip-labour in our prayers to God whilest the free way of present prayer tendeth to excite our Cogitationâ 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 hypocrisie and to draw near to God with their lips when their hearts are far from him and are gratified in their self-deceit whilest 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 mans 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 Gods presence alone should suffice to engage all the powers of our souls yet sad experience telleth us that Gods eye and mans together will do more with almost all men than one alone And therefore no mens Thoughts are so accurately governed as their words Therefore when a Minister knoweth before hand that as to mans approbation he hath no more to do but to Read that which he seeth before him he is apt to let his Thoughts fly abroad and his affections lye down because no man taketh account of these But in extemporate diversified prayer a man cannot do it without an excitation of his understanding to think to the utmost what to say and an excitation of his Affections to speak with life or else the hearers will perceive his coldness And though all this may be Counterfeit and hypocritically affected yet it is a great help to seriousness and sincerity to have the faculties all awake And it is a great help to awaken them to be under such a constant necessity even from man As those that are apt to sleep at prayer will do it less when they know men observe them than at another time 2. And both to speaker and hearers humane 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 cloathed 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 carryed by the novelty of things or words For though that be true it is a dishonour common to all mankind and a disease which is your own and which God alloweth us all lawful means to cure and to correct the unhappy effects while it is uncured 12. Lastly Set forms serve unworthy men to hide their unworthiness by and to be the matter of a Controversie in which they may vent their envy against them that are abler and holyer than themselves II. Having now truly shewed you the Commodities and Incommodities of both the wayes for the other question Which of them is the best I must give you but some Rules to answer it your selves 1. That is best which hath most and greatest Commodities and fewest and least discommodities 2. For neither of them is forbidden in it self considered nor evil but by accident 4. One may have more Commodities and the other more discommodities in one Countrey 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 Governours 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 judgement is that somewhat of both wayes joyned together will best obviate the incommodities of both To have so much wholsome methodical unquestionable forms as near as may be in Scripture phrase as is necessary to avoid the inconvenience of a total exclusion of forms and to the attainment of their desirable Ends and to have so much withall of freedome in prayer as is necessary to its ends and to avoid the deadness formality and other incommodities of forms alone Though by this opinion I cross the conceits of prejudiced men on both extreams I think I cross not the judgement 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 antient 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 I have a Manuscript of Mr. Cartwrights in which having fully proved the falshood of Sutliffes suspicion that he was acquainted with Hackets project he answereth his charge as if he were
cannot do with greater assemblies yea and to omit some assemblies for a time that we may thereby have opportunity for more which is not formal but only material obedience 4. But if it be only some circumstances of Assembling that are forbidden us that is the next case to be resolved Quest. 110. Must we obey the Magistrate if he only forbid us Worshiping God in such a place or Countrey or in such numbers or the like Answ. WE must distinguish between such a determination of Circumstances modes or accidents What if we be forbidden only Place Numbers c. as plainly destroy the worship or the end and such as do not For instance 1. He that âaith You shall never assemble but once a year or never but at midnight or never above six or seven minutes at once c. doth but determine the circumstance of Time But he doth it so as to destroy the worship which cannot so be done in consistency with its ends But he that shall say You shall not meet till nine a 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 popular place but in a Wilderness far from the inhabitants c. doth but determine the circumstance of Place But he so doth it as tends to destroy or frustrate the work which God commandeth us But so doth not he that only boundeth Churches by Parish bounds or forbâdeth inconvenient places 3. So he that âaith You shall never meet under a hundred thousand together or never above five or six doth but determine the accident of Number But he so doth it as to destroy the work and end For the first will be impossible And in the second way they must keep Church assemblies without Ministers when there is not so many as for every such little number to have one But so doth not he that only saith You shall not meet above ten thousand nor under ten 4. So he that saith You shall not hear a Trinitarian but an Arrian or you shall hear only one that cannot preach the essentials of Religion or that cryes down Godliness it self or you shall hear none but such as were ordained at Ierusalem 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 2. I need not stand on the application In the later case we owe formal obedience In the former we must suffer and not obey For if it be meet so to obey it is meet in obedience to give over Gods worship Christ said when Mat. 10. 13. Maâ 16. 15. Maâ 28. 19. 1 Tim. 2. 4. 2 Tim. 2. 25 26. 4. 1 2 â they persecute you in one City flee to another But he never said If they forbid you Preaching in any City or populous place obey them He that said Preach the Gospel to every Creature and to all Nations and all the World and that would have all men to be saved and to come to the knowledge of the truth doth not allow us to forsake the souls of all that dwell in Cities and populous places and Preach only to some few Cottingers 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. 111. Must Subjects or servants forbear weekly Lectures Reading or such helps above the Lords dayes worship if Princes or Masters do command it Answ. 1. THere is great difference between a meer subject or person governed and a servant slâve or child 2. There is great difference between such as are hindered by just cause and real necessities and such as are hindered only through prophane malignity 1. Poor people have not so much leisure from their callings as the Rich And so providing for their families may at that time by necessity become the greater and the present duty 2. So may it be with Souldiers Judges and others that have present urgent work of publick consequence when others have no such impediment 3. He that is the child or slave of another or is his own by propriety is more at his power than he that is only a subject and so is but to be Governed in order to his own and the common good 4. A servant that hath absolutely hired himself to another is for that time neer the condition of a slave But he that is hired but with limitations and exceptions of Liberty exprest or understood hath right to the excepted liberty 5. If the King forbid Judges Souldiers or others whose labours are due to the publick 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 publick Worship of the Lords 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 Gods help in the use of such means as he alloweth them 7. A Prince or Tutor or Schoolmaster who is not a Proprietor of the person but only a Governour is not to be obeyed formally and for Conscience sake if he forbid his Subjects or Scholars such daily or weekly helps for their salvation as they have great need of and have no necessity to forbear such as are hearing or assembling with the Church on the week dayes at convenient time Reading the Scriptures daily or good Books accompanying with men fearing God praying c. Because God hath commanded these when we can perform them Quest. 112. Whether Religious Worship may be given to a Creature and what Answ. WHile the terms of the Question remain ambiguous it is uncapable of an answer 1. By Worship is meant either Cultus in genere any honour expressed to another Or some special act of honour We must understand the Question in the first General sense or else we cannot answer it till men tell us what Acts of honouring they mean 2. By Religious is meant either in general that which we are bound to by God or is done by virtue of a Religious that is a Divine obligation and so is made part of our Religion that is of our obedience to God Or else by Religious is meant Divine or that which is properly due to God The question must be taken in the first general sense or else it is no question but
paribus by an unnecessary thing to occasion divisions in the Churches But where one part judgeth Church Musick unlawful for another part to use it would occasion divisions in the Churches and drive away the other part Therefore I would wish Church-musick to be no where set up but where the Congregation can accord in the use of it or at least where they will not divide thereupon 2. And I think it unlawful to use such streins of Musick as are Light or as the Congregation cannot easily be brought to understand Much more on purpose to commit the whole work of singing to the Choristers and exclude the Congregation I am not willing to joyn in such a Church where I shall be shut out of this noble work of praise 3. But plain intelligible Church-musick which occasioneth not divisions but the Church agreeth in for my part I never doubted to be lawful For 1. God set it up long after Moses Ceremonial Law by David Solomon c. 2. It is not an instituted Ceremony meerly but a natural help to the minds alacrity And it is a 1 Sam. 18. 6. 1 Chron. 15. 16. 2 Chron. 5. 13. 7. 6. 23. 13. 34. 22. Psal. 98. 99. 149. 150. duty and not a sin to use the helps of nature and Lawful art though to institute Sacraments c. of our own As it is lawful to use the comfortable helps of spectacles in reading the Bible so is it of Musick to exhilerate the soul towards God 3. Jesus Christ joyned with the Jews that used it and never spake a word against it 4. No Scripture forbiddeth it therefore it is not unlawful 5. Nothing can be against it that I know of but what is said against Tunes and Melody of Voice For whereas they say that it is a humane invention so are our Tunes and Metre and Versions Yea it is not a humane invention As the last Psalm and many other shew which call us to praise the Lord with instruments of musick And whereas it is said to be a carnal kind of pleasure they may say as much of a Melodious harmonious confort of Voices which is more excellent Musick than any Instruments And whereas some say that they find it do them harm so others say of melodious singing But as wise men say they find it do them good And why should the experience of some prejudiced self-conceited person or of a half-man that knoweth not what melody is be set against the experience of all others and deprive them of all such helps and mercies as these people say they find no benefit by And as some deride Church-musick by many scornful names so others do by singing as some Congregations neer me testifie 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 whimseyes 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 well as it is to others Quest. 128. Is the Lords day a Sabbath and so to be called and kept and that of Divine institution And is the seventh day Sabbath abrogated c. Answ. ALL the Cases about the Lords day except those practical directions for keeping it in the Oeconomical part of this Book I have put into a peculiar Treatise on that subject by it self and therefore shall here pass them over referring the Reader to them in that discourse Quest. 129. Is it Lawful to appoint humane Holy dayes and observe them Answ. THis also I have spoke to in the foresaid Treatise and in my Disput. of Church-Govern and Cer. Briefly 1. It is not lawful to appoint another weekly sabbath or day wholly separated to the Commemoration of our redemption For that is to mend pretendedly the institutions of God Yea and to contradict him who hath judged one day only in seven to be the fittest weekly proportion 2. As part of some dayes may be weekly used in holy assemblies so may whole days on just extraordinary occasions of prayer preaching humiliation and thanksgiving 3. The holy doctrine lives and sufferings of the Martyrâ and other holy men hath been so great a mercy to the Church that for any thing I know it is lawful to keep anniversary Thanksgivings in remembrance of them and to encourage the weak and prâvoke them to constancy and imitation 4. But to dedicate dayes or Temples to them in any higher sence as the Heathens and Idolaters did to their Hero's 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 causelesly refuse that which is lawful nor to joyn with the Churches in holy exercises on the dayes of thankful commemoration of the Apostles and Martyrs and excellent instruments in the Church Much less peâulantly to work and set open Shops to the offence of others But rather to perswade all to imitate the holy lives of those Saints to whom they give such honours Quest. 130. How far is the holy Scriptures a Law and perfect Rule to us Answ. 1. FOr all thoughts words affections and actions of Divine faith and obedience supposing still Gods Law of Nature For it is no Believing God to believe what he never revealed nor no Trusting God to trust that he will certainly give us that which he never either directly nor indirectly promised Nor no 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 1 Tim. 3. 16. 2 Pet. 1. 20. 2 Tim. â 15. Rom. 15. 4. 16. 26. Joh. â 3â Act. 1â 2. 11. Joh. 19. 24 28 36 37. 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 Gods Law in Nature or Scripture or both bindeth them to it For the World hath no Universal King or Lawgiver but God 4. Gods own Laws in Nature and Scripture are a perfect Rule for all the duties of the understanding thoughts affections passions immediately to be exercised on God himself For no one else is a discerner or judge of such matters 5. It perfectly containeth all the Essential and Integral parts of the Christian Religion so
God or out of the Verge of his place and calling at all to meddle with and command nor yet such as is destructive of our duty to God but such as in General belongeth to his office to determine of according to Gods general Rules but he misseth it in the manner and goeth against those Rules yet not so far as to destroy the duty we owe to God or the end of it For instance It is not in the Rulers power to determine whether there shall be Preaching or none true doctrine or false c. But it is in his power to Regulate the circumstances of Time Place c. next to be recited Now if he do these to Order Unity and Edification I will obey him formally and fully for Conscience sake If he so do it as is destructive to the end as is aforesaid as to say You shall meet only at twenty miles distance or only at midnight c. I will obey him no farther than necessity and the common good requireth me If he do it only with a tolerable inconvenience as to say You shall meet no where but in the open fields c. I will obey for Conscience sake as I am in general a subject bound to honour the Magistrate but not as he nameth an unmeet circumstance in that respect my obedience shall be but material I need not handle it as a distinct question Whether Pastors are to be believed or obeyed any farther than they show a Word of God Revealing or Commanding the particular thing Divine faith and obedience is one thing and Humane is another 1. If as a Preacher he say This is Gods word believe it and obey it as such you must believe with a humane faith that it is liker that he knoweth what he faith than you do unless 1. You see evidence 2. Or the consent of more credible persons to be against him and then you are not to believe him at all Even as a Child believeth his Teacher in order to learn the things himself so you are so far to take his word while you are Learning to know whether it be so or not But not to rest in it as certain nor to take your belief of him and obedience to him to be a believing and obeying God formally though a duty Quest. 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 Answ. THis is handled under the Directions for Worship to which I refer the Reader as also for part of the answer to the former cases Yet here I shall trouble you with so much repetition as to say that 1. Such inventions and additions are lawful as God hath commanded men Rulers Pastors Parents or private persons to make under the regulation of his General Laws 2. All such additions are Lawful as are meerly subordinate and subservient to Gods Laws and Orders and not forbidden by him among the fore-mentioned prohibited additions Instances are many 1. All such modes of a duty as are necessary in genere or one way or other to be determined of but left to humane prudence as to particulars As 1. Whether I shall this Week or Month publish the Gospel by Speaking or by Writing or by Printing 2. Whether I shall use this method or that or another method in this Sermon 3. Whether I shall use these phrases and words or other words 4. Whether I shall use Notes for my memory or not And whether large ones or short ones 5. Whether I shall be an hour or two in preaching 6. Whether I shall preach with a loud voice or a low 7. Whether I shall at this time more endeavour explication or application comfort or terror reprehension or direction c. All which are to be varyed by mans lawful invention according to Gods general Rules 2. It is also lawful and needful that our own Invention or our Superiours according to Gods general Laws do determine of the particular subjects of our office which Scripture doth not particularly determine of viz. 1. Scripture telleth not Ministers what Countrey 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 terrour to this or that 5. Nor whom they shall admit to the Sacrament but by the General Rule or description 6. Nor whom they shall openly rebuke or excommunicate 7. Nor whom they shall absolve It telleth them not who the persons be to whom the Scripture Character doth belong in any of these câses 8. Nor whether the witnesses say truly or falsly who accuse a man 9. Nor whether the accused be to be taken as guilty of Heresie 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 Gods Laws and the practice of his worship and are not forbidden by him Yea in genere they are commanded and yet never particularly determined of in the Scripture As 1. What will clear a preachers 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 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 ââââms of School-exercises disputations c. to prepare Students for the Ministry and what Books of Diâinity 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 mens and that by direction perswasion or command 15. To use a written or Printed form or neither To read it on the Book or speak it by memory 16. To use Scripture forms only of prayer praise Psalms and Hymns or those that are of later composure also 17. To Print the Bible and use it with Marginal Notes and Contents or without 18. To Baptize in a River Well Pool or Font. 19. To have Sponsors or Witnesses of the Parents trustiness and the Childs Covenant or not 20. At how many dayes 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 judgements to one
absolutely subjected to God will obey none against him whatever it cost them as Dan. 3. 6. Heb. 11. Luk. 14. 26 33. Matth. 5. 10 11 12. therefore it hath proved the occasion of bloody persecutions in the Churches by which professed Christians draw the guilt of Christian blood upon themselves 12. And hereby it hath dolefully hindered the Gospel while the persecutors have silenced many worthy Conscionable Preachers of it 13. And by this it hath quenched Charity in the hearts of both sides and taught the sufferers and the afflicters to be equally bitter in censuring if not Rom. 14 15. 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 Latine and Greek Churches have engaged not only Emperours and Princes against their own subjects so that Chronicles and Books of Martyrs perpetuate their dishonour as Pilate's name is in the Creed but also have set them in bloody Wars among themselves These have been the fruits and this is the tendency of usurping Christs prerogative over his Religion and Worship in his Church And the greatness of the sin appeareth in these aggravations 1. It is a mark of pitiful Ignorance and Pride when dust shall thus like Nebuchadnezzar exalt it self 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 's 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 unexcusable that will not take warning by so many hundred years experiences of most of the Churches through the World Even when we see the yet continued divisions of the Eastern and Western Churches and all about a humane Religion in the parts most contended about When they read of the Rivers of Blood that have been shed in Piedmont France Germany Belgia Poland Ireland and the flames in England and many other Nations and all for the humane parts of mens Religion He that will yet go on and take no warning may go read the 18th and 19th 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 expresly here described Quest. 135. What are the mischiefs of mens error on the other extream who pretend that Scripture is a Rule where it is not and deny the foresaid lawful things on pretence that Scripture is a perfect Rule say some for all things Answ. 1. THey fill their own minds with a multitude of causeless scruples which on their principles can never be resolved and so will give themselves no rest 2. They make themselves a Religion of their own and superstition is their daily devotion which being erroneous will not hang together but is full of contradictions in it self and which being humane and bad can never give true stability to the soul. 3. Hereby they spend their dayes much in melancholy troubles and unsetled distracting doubts and fears instead of the Joyes of solid faith and hope and love 4. And if they escape this their Religion is contentious wrangling censorious and factious and their zeal flyeth out against those that differ from their peculiar superstitions and conceits 5. And hereupon they are usually mutable and unfetled in their Religion This year for one and the next for another because there is no Certainty in their own inventions and conceits 6. And hereupon they still fall into manifold parties because each man maketh a Religion to himself by his mis-interpretation of Gods Word So that there is no end of their divisions 7. And they do a great deal of hurt in the Church by putting the same distracting and dividing conceits into the heads of others And young Christians and Women and ignorant well meaning people that are not able to know who is in the right do often turn to that party which they think most strict and godly though it be such as our Quakers And the very good conceit of the people whom they take it from doth settle so strong a prejudice in their mind as no argument or evidence scarcely can work out And so Education Converse and humane estimation breedeth a succession of dividers and troublers of the Churches 8. They sin against God by calling good evil and light darkness and honouring superstition which is the work of Satan with holy names Isa. 5. 20 21. 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 Col. 2. 22 23. not is in the Scriptures For while they make it a Rule for every Circumstance in particular they must squeeze and force and wrest it to find out all those Circumstances in it which were never there and so by false expositions make the Scriptures another thing 10. And how great a sin is it to Father Satans works on God and to say that all these and these things are forbidden or commanded in the Scripture and so to belye the Lord and the Word of Truth 11. It engageth all Subjects against their Rulers Laws and Government and involveth them in the sin of denying them just obedience while all the Statute Book must be found in the Scriptures or else condemned as unlawful 12. It maintaineth disobedience in Churches and causeth Schisms and Confusions unavoidably For they that will neither obey the Pastors nor joyn with the Churches till they can shew Scriptures particularly for every Translation Method Metre Tune and all that 's done must joyn with no Churches in the world 13. It bringeth Rebellion and Confusion into families while Children and Servants must learn no Catechism hear no Minister give no account observe no hours of prayer nay nor do no work but what there is a particular Scripture for 14. It sets men on Enthusiastical expectations and irrational scandalous worshipping of God while all men must avoid all those Methods Phrases Books Helps which are not expresly or particularly in Scripture and men must noâ use their own Inventions or prudence in the right ordering of the works of Religion 15. It destroyeth Christian Love and Concord while men are taught to censure all others that use any thing in Gods 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 Gods part which is wise and good and pleasant prevailed against the hurtfulness of mens superstition which is foolish bad and unpleasant Religion had ere this been cast off as a wearisome distracting thing or which is as bad been used but to delude men 18. Yea it will tempt men at last to Infidelity For Satan will quickly teach them to argue that if Scripture be a perfect particular Rule for forty things that were never there then it is defective and is not of God but an undertaking of that which is not performed and therefore is but a deceit 19. And the notoriousness and ridiculousness of this error will tempt the prophane to make Religious people a scorn 2o Lastly And Rulers will be tempted in Church and State to take such persons for intolerable ãâ¦ã cieties and such whose principles are inconsistent with Government And no thanks to this ãâã if they be not tempted to dislike the Scripture it self and instead of it to fly to the Papists Traditions and the Churches Legislative Soveraignty or worse But here also remember that I charge none with all this but those before described Quest. 136. How shall we know what parts of Scripture Precept or Example were intended for universal constant obligations and what were but for the time and persons that they were then directed to Answ. IT is not to be denyed but some things in Scripture even in the New Testament are not Laws much less universal and perpetual And the difference is to be found in the Scripture it self As 1. All that is certainly of universal and perpetual obligation which is but a Transcript of the Universal and perpetual Law of Nature 2. And all that which hath the express Characters of Universality and Perpetuity upon it And such are all the substantial parts of the Gospel As Except ye Repent ye shall all perish Luke 13. 3 5. Except a man be born again he cannot enter into the Kingdom of Heaven John 3. 3 5. He that believeth in him shall not perish but have everlasting life John 3. 16. He that believeth and is baptized shall be saved and he that believeth not shall be damned Mark 16. 16. Without Holiness none shall see God Heb. 12. 14. Go preach the Gospel to all Nations baptizing them c. teaching them to observe all things that I have commanded you Matth. 28. 19 20. Abundance such Texts have the express Characters of Universality and Perpetuity which many call Morality 3. And with these we may number those which were given to all the Churches with commands to keep them and propagate them to posterity 4. And those that have a plain and necessary connexion to these before mentioned 5. And those which plainly have a full parity of reason with them And where it is evident that the Command was given to those particular times and persons upon no reasons proper to them alone but such as were common to all others I deny not but as Amesius noteth after others many ceremonial and temporary Laws are urged when they are made with natural and perpetual motives But the reasons of making them were narrower what ever 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 customes as were there before and were proper to those Countreys 4. And many speeches are plainly appropriated to the time and persons 5. And many actions were manifestly occasional without any intimation of reason or purpose of obliging others to imitation For instance 1. Christs 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 Christs 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 decumbent leaning sitting all these are plainly occasional and not intended as obliging to imitation For that which he made a Law of he separated in his speeches and commanded them to do it in remembrance of him till his coming And Paul expoundeth the distinction 1 Cor. 11. in his practice So the promise of the Spirit of Revelation and Miracles is expounded by the event as the feal of the Gospel and Scripture proper to those times in the main So the primitive Christians selling their estates and distributing to the poor or laying it down at the Apostles feet was plainly appropriated to that time or the like occasions by the Reason of it which was suddenly to 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 And also by the cessation of it when the persecutions abated and the Churches came to any setlement Yea and at first it was not a thing commanded to all but only voluntarily done So the womens Vail and the custome of kissing each other as a token of Love and mens not wearing long hair were the customes of the Countrey there ordered and improved by the Apostles about sacred things but not introduced into other Countreys that had no such custome So also Anointing was in thâse Countreys taken for salubrious and refreshing to the body and a ceremony of initiation into places of great honour Whereupon it was used about the sick and Gods giving the gift of healing in those times was frequently conjunct with this means So that hence the anointing of the sick came up and the antient Christians turned it into an initiating Ceremony because we are Kings and Priests to God Now these occasions extend not to those Countreys where Anointing neither was of such use or value or signification So also Pauls becoming a Jew to the Jews and being shaved and purifying himself and circumcising Timothy are evidently temporary complyances 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 15. 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
than to have no publick helps and Worship Quest. 150. Is it lawful to read the Apocrypha or any good Books besides the Scriptures to the Church as Homilies c. Answ. 1. IT is not lawful to Read them as Gods Word or to pretend them to be the Holy Scriptures for that is a falshood and an addition to Gods 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 Gods Word or without a sufficient distinguishing of them from the holy Scriptures 3. If any one of the Apocryphal books as Iudith Tobit Bell and the Dragon c. be as fabulous false and bad as our Protestant Writers Reignoldus Amesius Whitakers Chamier and abundance more affirm them to be it is not lawful ordinarily to Read them in that honourable way as Chapters called Lessons are usually read in the assemblies Nor is it lawful so to Read heretical fabulous or erroneous books But it is lawful to Read publickly Apocryphal and humane Writings Homilies or edifying Sermons on these conditions following 1. So be it they be indeed sound doctrine holy and fitted to the peoples edification 2. So be it they be not read scandalously without sufficient differencing them from Gods Book 3. So they be not Read to exclude or hinder the Reading of the Scriptures or any other necessary Church-duty 4. So they be not Read to keep up an ignorant lazy Ministry that can or will do no better nor to exercise the Ministers sloth and hinder him from preaching 5. And specially if Authority command it and the Churches Agreement require it as a signification what doctrine it is which they profess 6. Or if the Churches 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. 151. May Church Assemblies be held where there is no Minister Or what publick Worship may be so performed by Lay-men As among Infidels or Papists where Persecution hath killed imprisoned or expelled the Ministers Answ. 1. SUch an Assembly as hath no Pastor or Minister of Christ is not a Church in a political sense as the word signifieth a Society consisting of Pastor and flock But it may be a Church in a larger sense as the word signifieth only a Community or Association of private Christians for mutual help in holy things 2. Such an Assembly ought on the Lords dayes and at other fit times to meet together for mutual help and the publick 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 Lay-man being â 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 Ministers Sermons 4. Some that are ablest may speak to the instruction and exhortation of the rest as a Master may do in his family or neighbours to stir up Gods graces in each other as was opened before 5. And some such may Catechize the younger and more ignorant 6. They may by mutual Conference open their cases to each other and communicate what knowledge or experience they have to the praise of God and each others edification 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 Lords 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 Keyes that is of Government 6. And they must do their best to get a Pastor as soon as they are able Quest. 152. Is it lawful to subscribe or profess full Assent and Consent to any Religious Books besides the Scripture seeing all are fallible Answ. 1. IT is not lawful to profess or subscribe that any Book is truer or better than it is or that there is no fault in any that is faulty or to profess that we believe any mortal man to be totally Infallible in all that he shall write or say or impeccable in all that he shall do 2. Because all men are fallible and so are we in judging it is not lawful to say of any large and dubious Books in which we know no fault that there is no fault or error in them we being uncertain and it being usual for the best men even in their best writings prayers or works to be faulty as the consequent or effect of our common culpable imperfection But we may say That we know no fault or error in it if indeed we do not know of any 3. It is lawful to profess or subscribe our Assent and Consent to any humane Writing which we judge to be True and Good according to the measure of its Truth and Goodness As if Church-Confessions that are found be offered us for our Consent we may say or subscribe I hold all the Doctrine in this Book to be true and good And by so doing I do not assert the Infallibility of the Authors but only the Verity of the Writing I do not say that He cannot err or that he never erreth but that he erreth not in this as far as I am able to discern Quest. 153. 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 Emperours fell under the feet of the Pope and the Clergy grew to what we see it in the Roman Kingdom called a Church And far should I be from desiring such Oaths to be imposed 2. But the question being only of the Taking such Oaths and not the Imposing of them I say that 1. It is not lawful to swear obedience to an Usurper Civil or Ecclesiastical in licitis honestis Because it is a subjecting our selves 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 Usurper is an injury to the King and unto Christ. 2. But if the King himself shall command us to swear obedience to a subordinate Civil Usurper he thereby ceaseth to be an Usurper and receiveth authority and it becometh our duty And if he that
more mercy from Christ than there is faith in Christ. 14. No man could ever be saved without Believing in God as a merciful pardoning saving God though many have been saved who knew not the person of Christ determinately For he that cometh to God must believe that God is and that he is the Rewarder of them that diligently seek him who is no respecter of persons but in every Nation he that feareth God and worketh righteousness is accepted of him 12 Ps. 145. 9. ãâ¦ã 4. 10. Rom. 10. 20. 13 Act. 4. 12. Joh. 14. 6. 14 Heb. 11. 6. Act. 10. 35. 2 Thes. 1. 11 12. Jâr 10. 25. ãâ¦ã 10. 12 13 1â 15. 15. All Nations on Earth that have not the Gospel are obliged by God to the use of certain means 15 Act. 14. 17. 17. 27 28 29 30. Rom. 1. 19 20 21 22. 2. 4 7 10 14 15 16 27. Isa. 55. 6 7. and improvement of certain mercies in order or tendency to their Salvation And it is their sin if they use them not 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 explicite promise yet great and comfortable encouragement to use that means in hope 17. Therefore the world is now in comparison of the Catholick Church much like what it was before Christs incarnation in comparison of the Jews Church who yet had many wayes great 16 Jonah 4. 2. 3. 10. Act. 10. 35. Mal. 3. 14. Isa. 45. 19. Deut. 32. 47. Mal. 1. 10. Prov. 1. 22 23 24. Gân 4. 7. Rom. 3. Rom. 2. advantage though God was not the God of the Jews only but also of the Gentiles who had a Law written in their hearts and an accusing or excusing Conscience 18. Those over-doing Divines who pretend to be certain that all the World are damned that are not Christians do add to Gods word and are great agents for Satan to tempt men to Infidelity and âo Athâism it self and to disswade mankind from discerning the Infinite goodness of God and occasion many to deny the Immortality of the soul rather than they will believe that five parts in six of the world now and almost all before Christs incarnation have Immortal souls purposely created in thâm to be damned without any propounded means and possibility-natural of râtnedy And as I know they will pour out their bitter censure on these lines which I could avoid if I regarded it more than truth so with what measure they mete it shall be measured to them and others will dâmn them as confidently as they damn almost all the world And I will be bold to censure that they are UNDOERS of the Church by OVER DOING See more in my Vindication of Gods Goodness Quest. 158. Should not Christians take up with Scripture wisdom only without studying Philosophy and other Heathens humane Learning Answ. I Have already proved the usefulness of common knowledge called Humane Learning by twenty Reasons in my book called The Unreasonableness of Infidelity pag. 163. part 2. sect 23. Prov. 2. 3. 4. 5. 6. Psal. 92. 5 6. 104. 24 25. 113. 5 6. 107. 8 15 21. Psal. 66. 3. 4. Psal. 111. 2 3 4 5 6. 145. 7 8 9 10 11 17 18 19. Act. 2. 6 7 8 9. 21. 40. 24. 2. 1 Cor. 14. 2 4 9 13 14 19 26 27. Rev. 9. 11. 14. 16. 5. 9. Psal. 19. 1 2 3. 94. 10. 139. 6. Prov. 2. 1 2 3 4. 8. 9 10 12. 1 Cor. 15. 34. Prov. 19. 2. Job 32. 8. 38. 36. Yet I refer the Reader to my Treat of Knowledge which sheweth the Vanâty of pretended Learning to which I refer the Reader And only say now 1. Grace presupposeth Nature We are men in order of nature at least before we are Saints and Reason is before supernatural Revelation 2. Common knowledge therefore is subservient unto faith We must know the Creator and his works And the Redeemer restoreth us to the due knowledge of the Creator Humane Learning in the sense in question is also Divine God is the Author of the light of nature as well as of grace We have more than Heathens but must not therefore have less and cast away the good that is common to them and us Else we must not have souls bodies reason health time meat drink cloaths c. because Heathens have them Gods works are honourable sought out of all them that have pleasure therein And physical Philosophy is nothing but the knowledge of Gods works 3. And the knowledge of Languages is necessary both for humane converse and for the understanding of the Scriptures themselves The Scriptures contain not a Greek and Hebrew Grammar to understand the language in which they are written but suppose us otherwise taught those tongues that we may interpret them 4. The use of the Gospel is not to teach us all things needful to be known but to teach us on supposition of our common knowledge how to advance higher to supernatural saving knowledge âaith Love and practice Scripture telleth us not how to build a house to plow sow weave or make our works of art Every one that learneth his Countrey tongue of his Parents hath humane 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 mens words that have Humane Learning or else remain a stranger to it But though none but proud fools will deny the need of that humane Learning which improveth Col. 2. 8 9 23. 1 Cor. 2. 1 4 5 6 13. 3. 19. 2 Cor. â 12. âob 28. 28. Prov. 1. 7. 9. 10. Joh. 17. 3. Gal. 4. 9. Eph. 3. 10. 1 Joh. 2. 13 14. Col. 1. 9 27 28. Eph. 6. 19. 1 Cor. 2. 11. Col. 3. 16. nature and is subservient to our knowledge of supernatural Revelations yet well doth Paul admonish us to take heed that none deceive us by vain Philosophy and faith that the wisdom of the world is foolishness with God and that the knowledge of Christ Crucified is the true Christian Philosophy or Wisdom For indeed the dark Philosophers groping after the knowledge of God did frequently stumble and did introduce abundance of Logical and Physical vanities uncertainties and âalsities under the name of Philosophy by meer niceties and high pretendings seeking for the glory of wisdom to themselves when as it is one thing to know Gods works and God in them and another thing to compose a systeme of Physicks and Metaphysicks containing abundance of errours 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
Father Word and Spirit are undivided But yet some things 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 Joh. 5. 22 25. Prov. 1. 20 21 c. Son Ruled eminently sapientially initially under the Covenant of promise or grace from Adam till his Incarnation and the descent of the Holy Ghost and more fully and perfectly afterward by the Holy Ghost And the Holy Ghost ever since doth Rule in the Saints as the Paraclete Advocate or Agent of Christ and Christ by him eminently by holy Love which is yet but initially But the same Holy Ghost by perfect Love shall perfectly Rule in Glory for ever even as the spirit of the Father and the Son We have already the Initial Kingdom of Love by the spirit and shall have the perfect Kingdom in Heaven And besides the initial and the perfect there is no other Nor is the perfect Kingdom to be expected before the day of judgement 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 Mat. 5. 11 12. Luk. 18. 22 23. Mat. 10. 41 32. Luk. 6. 23. 16. 20. 1 Cor. 12. 2 3. 5. 1 3 8. Mat. 18. 10. 1 Thes. 4. 17 18. Mar. 12. 25. 2 Pet. 3. 11 12 13. 1 Pet. 1. 4. Heb. 10. 34. 12. 23. Col. 1. 5. Phil. 3. 20. 21. 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 promise But who shall be the inhabitants and how that Heaven and Earth shall diffâr 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 Quest. 162. May we not look for Miracles hereafter Answ. THe answer to Quest. 160. may serve to this 1. God may work Miracles if he please Lâke 23. 8. and hath not told us that he never will 2. But he hath not promised us that he will and therefore we cannot believe such a promise not expect them as a certain thing Nor may any pray for the gift of miracles 3. But if there be any probability of them it will be to those that are converting Infidel Nations when they may be partly of such use as they were at first 4. Yet it is certain that sometimes God still 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 sanctifie all believers 1 Cor. 1â 2â 29. Heb. 2. 3 4. John 1â 41. 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 providence ceasing Miracles thus expoundeth the promise And if Miracles must be common to all persons and ages they would be as no Miracles And we have seen those that most confidently believed they should work them all fail But I have written so largely of this point in a set Disputation in my Treatise called The Unreasonableness of Infidelity fully proving those first Miracles satisfactory and obligatory to all following ages that I must thither now refer the Reader Quest. 163. Is the Scripture to be tryed by the Spirit or the Spirit by the Scripture and which of them is to be preferred Answ. I Put the question thus confusedly for the sake of those that use to do so to shew them how to get out of their own Confusion You must distinguish 1. Between the Spirit in it self considered and the Scripture in it self 2. Between the several operations of the Spirit 3. Between the several persons that have the Spirit And so you must conclude 1. That the Spirit in it self is infinitely more excellent than the Scripture For the Spirit is God and the Scripture is but the work of God 2. The operation of the Spirit in the Apostles was more excellent than the operation of the same Spirit now in us As producing more excellent effects and more infallible 3. Therefore the holy Scriptures which were the infallible dictates of the Spirit in the Apostles 1 Joh. 4. 1 2 6. John 18. 37. 8. 47. are more perfect than any of our apprehensions which come by the same Spirit which we have not in so great a measure 4. Therefore we must not try the Scriptures by our most spiritual apprehensions but our apprehensions Acts 17. 11 12. Matth. 5. 18. Rom. 16. 26. by the Scriptures that is we must prefer the Spirits inspiring the Apostles to indite the Scripture before the Spirits illuminating of us to understand them or before any present inspirations the former being the more perfect Because Christ gave the Apostles the Spirit to deliver us infallibly Matth. 28. 20. Luke 10. 16. his own Commands and âo 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 it Rev. 2. 2. Jude 17. a Pet. 3. â Ephes. 4. 11 12. 1 Cor. 12. 28 29. Ephes. 2. 20. self but is only a trying the Spirit by the Spirit that is the Spirits operations in our selves and his Revelations to any pretenders now by the Spirits operations in the Apostles and by their Revelations recorded for our use For they and not we are called Foundations of the Church Quest. 164. How is a pretended Prophet or Revelation to be tryed Answ. 1. IF it be contrary to the Scripture it is to be rejected as a deceit Acts 17. 11. 1 Cor. 15. 3 4 John 10. 35. John 19. 24 28 36 37. 2. If it be the same thing which is
â3 Rom. 8. 9. 1 John 3. 24. John 3. 5 6. Many Romish Priests and others do so without the Ministry of man to preserve deliver translate expound and preach it to the people 5. And those that think it sufficient to sanctifie men without the concourse of the Spirits illumination vivification and inward operation to that end 6. And they that say that no man can be saved by the knowledge belief love and practice of all the substantial parts of Christianity brought to him by Tradition Parents or Preachers who tell him nothing of the Scriptures but deliver him the Doctrines as attested by Miracles and the Spirit without any notice of the Book 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 Iosephus 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 humane 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 Devils words to Eve of Iob to Christ c. to be all true 12. And they that say that all passages in the Scripture were equally obligatory to all other places and ages as to those that first received them As the kiss of peace the Vails of women washing feet anointing the sick Deaconesses c. 13. And they that make Scripture so perfect a Rule to our belief that nothing is to be taken for certain that cometh to us any other way As natural knowledge or historical 14. And those that think men may not translate the Scripture turn the Psalms into Metre tune them divide the Scripture into Chapters and Verses c. as being derogatory alterations of the perfect Word 15. And those that think it so perfect a particular rule of all the Circumstances Mâdes Adjuncts and external expressions of and in Gods Worship as that no such may be invented or added by man 1 Cor. 14. 33 40. 26. that is not there prescribed As Time Place Vesture Gesture Utensils Methods Words and many other things mentioned before 16. And those that Jewishly feign a multitude of unproved mysteries to lye in the Letters Orders Numbers and proper Names in Scriptures though I deny not that there is much mysterie which we little observe 17. They that say that the Scripture is all so plain that there is no obscure or difficult passages in them which men are in danger of wresting to their own destruction 18. And they that say that All in the Scripture is so necessary to salvation even the darkest Prophecies Heb. 5. 10 11 12. that they cannot be saved that understand them not all or at least endeavour not studiously and particularly to understand 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 Of which see Lud. Capellus Crit. Saââ and doubtful Texts thereupon and that no written or printed Copies have been corrupted when Dr. Heylin tells us that the Kings Printer printed the seventh Commandment Thou shalt commit adultery All these err in over-doing III. The dangers of the former detracting from the Scripture are these 1. It injureth the Spirit who is the author of the Scriptures 2 It striketh at the foundation of our faith by weakning the Records which are left us to believe And emboldneth men to sin by diminishing the authority of Gods Law And weakneth our Hopes by weakning the promises 3. It shaketh the universal Government of Christ by shaking the anthority or perfection of the Laws by which he governeth 4. It maketh way for humane Usurpations and Traditions as supplements to the holy Scriptures And leaveth men to contrive to amend Gods Word and Worship and make Co-ordinate Laws and Doctrines of their own 5. It hindereth the Conviction and Conversion of sinners and hardneth them in unbelief by questioning or weakning the means that should convince and turn them 6. It is a tempting men to the Cursed adding to Gods Word IV. The dangers of over-doing here are these 1. It leadeth to downright Infidelity For when men find that the Scripture is imperfect or wanting in that which they fansie to be part of its perfection and to be really insufficient e. g. to teach men Physicks Logick 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. 167. How far do good men now Preach and Pray by the Spirit Answ. 1. NOt by such Inspiration of new matter from God as the Prophets and Apostles had which indited the Scriptures 2. Not so as to exclude the exercise of Reason Memory or Diligence which must be as much and more than about any common things 3. Not so as to exclude the use and need of Scripture Ministry Sermons Books Conference Examples Use or other means and helps But 1. The Spirit indited that Doctrine and Scripture which is our Rule for prayer and for preaching 2. The Spirits Miracles and works in and by the Apostles seal that doctrine to us and confirm Heb. 2. 3 4. 1 Peâ 1. 2 22. 2 Thess. 1. 13. John 3. 5 6. Rom. 8. 9. Rom. 8. 15 16 26 27. 2 Tim. 1. 7. Nehem. 9. 20. Isa. 11 â Ezek. 36. 26. 37. 14. Gal. 4. 6. Zech. 12. 10. Ezek. 18. 31. 11. 19. Rom. 7. 6. John 4. 23 24. 7. 38 39. 1 Cor. 2 10 11. 1 Cor. 6. 11 17. 2 Cor. 4. 13. Gal. 5. 5 16 17 18 25. Ephes. 3. 16. 5. 9 18. 6. 18. 1 Thess. 5. 19. our faith in it 3. The Spirit in our faithful Pastors and Teachers teacheth us by them to pray and preach 4. The Spirit by Illumination Quickning and Sanctification giveth us an habitual acquaintance with our sins our wants with the word of precept and promise with God with Christ with Grace with Heaven And it giveth us a Habit of holy Love to God and Goodness and Thankfulness for mercy and faith in Christ and the life to come and desires of perfection and hatred of sin And he
12. 12. Col. 4. 15. 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 Rulers wills and their meetings were called Conventicles and slandered which occasioned Pliny's examination and the right he did them 4. That no Minister must forsake and give over his work while there is need and he can do it Mat. 18. 20. 1 Cor. 9. 10. 1 Thes. 2. 15 16. Act. 4. 19. See Dr. Hammoâd in ioc 1 Tim. 2. 8. Act. 8. 4. 1 Joh. 3. 17. 2 Tim. 4. 1 2 3. Hâb 10. 25. 5. That where there are many thousands of ignorant and ungodly persons and the publick Ministers either through their paucity proportioned to the people or their disability or unwillingness or negligence or all are insufficient for all that publick and private Ministerial work which God hath appointed for the instruction perswasion and salvation of such necessitous souls there is need of more Ministerial help 6. That in cases of real not counterfeit necessity they that are hindered from exercising their Ministerial Office publickly should do it privately if they have true Ordination and the call of the peoples necessity desire and of opportunity so be it they do it in that peaceable orderly and quiet manner as may truly promote the interest of Religion and detract not from the lawful publick Ministry and work 7. That they that are forbidden to Worship God publickly unless they will commit some certain See much of this case handled before Q. 109. and Q. 110. 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 cocunt non factio dicenda est sâd curia When pious and good people meet especially as aforesaid it is not to be called a faction but a Court. Thus far I think we all agree And that the Church of England is really of this mind is certain 1. In that they did Congregate in private themselves in the time of Cromwells 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 Churcâ 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 Liturgie alloweth private Baptism and restraineth not any number from being present nor the Minister from instructing them in the use of Baptism which is the sum of Christianity 5. Because the Liturgie commandeth the visitation of the sick and alloweth the Minister there to pray and instruct the person according to his own ability about Repentance faith in Christ and preparation for death and the life to come and forbiddeth not the friends and neighbours of the sick to be present 6. Because the Liturgie and Canons allow private Communion with the sick lame or aged that cannot come to the assembly where the nature of that holy work is to be opened and the Eucharistical work to be performed And some must be present and the number not limited 7. And as these are express testimonies that all private meetings are not disallowed by the Church of England so there are other instances of such natural necessity as they are not to be supposed to be against As 1. For a Captain to Pray and read Scripture or good Books and sing Psalms with his Souldiers and with Marriners at Sea when they have no Minister 2. There are many thousands and hundred thousands in England that some live so far from Church and some are so weak that they can seldome go and some Churches have not room for a quarter of the Parish and none of the thousands now meant can read and so neither can help themselves nor have a Minister that will do it And thousands that when they have heard a Sermon cannot remember it but lose it presently If these that cannot Read or Remember nor teach their own families nor go to Church do take their Families many of them to some one Neighbours house where the Sermon is repeated or the Bible or Liturgie read methinks the Church should not be against it But it must be still remembred that 1. Rulers that are Infidels Papists Hereticks or persecutors that restrain Church-meetings to the injury of mens souls must be distinguisht from pious Princes that only restrain Hereticks and real Schismaticks for the Churches good 2. And that times of Heresie and Schism may make private meetings more dangerous than quiet times And so even the Scottish Church forbad private meetings in the Separatists dayes of late And when they do more hurt than good and are justly forbidden no doubt in that case it is a duty to obey and to forbear them as is aforesaid Quest. 173. What particular Directions for Order of Studies and Books should be observed by young Students § 1. BEcause disorder is so great a disadvantage to young Students and because many have importuned me to name them some few of the best Books because they have no Time to read nor money to buy many I shall here answer these two demands § 2. 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 § 3. Direct 1. The knowledge of so much of Theologie 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 Creators 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 And that which absolute Necessity requireth and without which there is no salvation 3. And that which must tell a man the only ultimate end which he must intend in all the moral actions of his life For the right Intention of our end is antecedent to all right use of means And till this be done a man hath not well begun to Live nor to use his Reason nor hath he any other work for his Reason till this be first done He liveth but in a continual sin that doth not make God and the publick good and his salvation his end Therefore they that would not have Children begin with Divinity would have them
will ever study the Laws of the Land And it is a preposterous course and the way of Ignorance and errour for a Divine to study Gods Laws and a Lawyer mans Laws before either of them know in general what a Law or what Government is as nature notifieth it to us § 20. Direct 15. When you come to Divinity I am not for their way that would have you begin with the Fathers and thence form a body of Divinity to your selves If every young student must be put on such a task we may have many Religions quickly but shall certainly have much ignorance and errour We must not be so blind or unthankful to God as to dâny that later times have brought forth abundance of Theological writings incomparably more methodical judicious full clear and excellently fiâted 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 Gods greater mercies My advice therefore is that you begin with a conjunction of English Catechisms and the Confessions I mention not your reading the Scripture as supposing it âust be your constant work of all the Churches and the Practical holy writings of our English Divines And that you never separate these asunder These Practical Books do commonly themselves contain the Principles and do press them in so warm a working manner as is likest to bring them to the heart And till they are there they are not received according to their use but kept as in the porch Get then six or seven of the most judicious Catechisms and compare them well together and compare all the Confessions of the Churches where you may be sure that they put those which they account the weightiest and surest truths And with them read daily the most spiritual heart-moving Treatises of Regeneration and our Covenant with God in Christ of Repentance faith Love obedience hope and of a Heavenly mind and life as also of Prayer and other particular duties and of Temptations and particular sins And when you have gone through the Catechisms read over three or four of the soundest systemes 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 joynted in a due Scheme and the several parts of it in their several Schemes seeing you know not the beauty nor the true sense of things if you know them not in their proper places where they stand in their several respects to other points And 2. Till it be wrought into your very hearts and digested into a holy nature For when all is done it is only a holy and Heavenly life that will prove you wise and make you happy and give you solid peace and comfort § 21. Direct 16. When you have gone so far set your selves to read the Ancients 1. And take them in order as they lived 2. Observe most the Historical part what doctrines and practises de factâ did then obtain 3. Some must be read wholly and some but in part 4. Councils and Church History here have a chief place § 22. Direct 17. With them read the best Commentators on the Scriptures old and new § 23. Direct 18. And then set your selves to the study of Church Controversies Though those that the Times make necessary must be sooner lookt 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 § 24. Direct 19. 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 excell them But Christian Religion is still the same thing and therefore we must have no other Religion in the great and necessary parts than they had § 25. Direct 20. Still remember that mens 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 excell and correct their Authors Some are naturally of duller or less-judicious heads that with no study of Things can reach half so high as they may do by studying the Writings of those who are wiser than ever they are like to be These must take more on trust from their Authors and confess their weakness § 26. Direct 21. After or with all Controversies be well verst in the Writings of those Reconcilers who pretend to narrow or end the differences For usually they are such as know more than the Contenders I proceed now to give you some Names of Books Quest. 174. What Books Especially of Theologie should one choose who for want of money or time can read but few Answ. General THe truth is 1. It is not the reading of many Books which is necessary to make a man wise or good But the well reading of a few could he be sure to have the best 2. And it is not possible to read over very many on the same subjects without a great deal of loss of pretious 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 tryed them And when he should take another mans word he knoweth not whose word it is that he should take For among grave men accounted great Scholars it s 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 judgement to you even as if I commended my own Books and perswaded you to read them when another man of a different judgement will commend to you Books of a different sort And how knoweth a raw Student which of us is in the right 2. Because no one man is so full and perfect as to say all
Acosta de Convers. Bâeganius de Theol. Gentil Vossius de Idolol Vâssius de Theol. natur Collius de Animabus paganorum Eugubinus Fotherby Mersennus in Genesin XVI Cates of Conscience more Filliucius Tolet de sacerdot Reginald Cajetane Navarrus See Montaltus against the Jesuits Casuists and the Iesuits Morals Downames and Whateleys Tables on the Commandments Sanderson de Iuramento Fragoso aforenamed XVII Of Councils more and Canonists and Liturgies Ius Orientale Graecorum per Leunclavium Bochelli Decreta Gallic Sirmondi Concil Gall. Longus Actus Conventus Thorunensis Formula Concordiae Germ The Westminster Assemblies Acts. English Canons Fasti Siculi Morini exercit Eccles. Zepper Polit. Eccles. Hammond Le strange of Liturgies Antiqâitates Liturgicae Cassanders Works Claud. Sainctes Gavantus de Ritibus Vicecomes XVIII More of the Fathers I need not name If you can get and read them you may find their names e. g. in Bellarmin de Script Eccles. Get the Bibliothec. Patrum of de la Bigne and Macarius Hom. Ephrem Syâus plain honest things Theodoret Cyril Hieros Cyril Alexand. Isidore Pelusiota Theophilact Occumenius Sâdulius 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 Cajetane Bannez Biel Cameracensis Franc. Mayro Capreolus Ri. Armachanus Bradwardine Faber Faventinus Hervaeus Ioh. Fr. Pici Mirandul Fr. Victoria Suarâz Vasquez Albertinus in Thom. Aquila Scottellus Ripalda nameth more if you would have more XX. Antipapists Pappus of their Contradictions Gentiletus Mortons Apology and Grand Imposture He that would have more Books may see Voctiâs Bibliother and many other Catalogues Buckeridge Râffeusis for Kings Crakenthorpe Paraeus cont Bellarm. Iunius on Bellar. Birkbeck's Protestants Evidence Hunnii Eccles. Rom. non est Christ. Hottoman Brutum fulmen c. Eusebius Captivus Ioh. Crocius de schismate Iewel all Whitaker Andrews Tortura Torti Wotton Dr. Ier. Tailors Disswasive 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 Authors judgement occasionally and to try other mens Citations 3. That a Minister must neither study the matter without the help of other mens studies by Reading much nor yet Read much without studying the Thing it self 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 mens understandings with Methods distinctions directions and controversies it is but few that I perswade to use them and am as much as any for most mens adhering to plain fundamentals and truths of daily use and Love and honour those that go no further and are faithful in this work so be it they have not the Pride to think that they know more than they do and to wrangle against that which they understand not and set not the Church on fire as ancient Ignorance did by accusing those of Heresie that knew more than themselves when they got but the Throne or the Major Vote 6. That though I chiefly commend Systemes of Theologie I know not one whose method satisfieth me as well agreeing with Scripture and the matter else I had not troubled my self 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 Lords Prayer and Decalogue and the Sacraments as the sum of all 7. I mention none of my own Writings for it will seem vanity But as many as they are I wrote none which I thought needless at the time of writing them 8. Though none should have so great fitness for the holy education of Children and Government of Families as Ministers yet so great is the work of Overseeing the flock requiring more time and parts than all that we have and so great are the matters of our studies and labours requiring our total and most serious thoughts that I earnestly advise all that can possibly to live single and without a Family lest they marr their work by a divided mind For nunquam bene fit quod fit prae-occupato animo saith Hierome truly The whole man and whole time is all too little in so great a work The End of the third TOME A Christian Directory Or A SUMM of PRACTICAL DIVINITY By Way of DIRECTION The Fourth Part. Christian Politicks CONTAINING All the Duties of the Six last Commandments in our Political Relations and towards our Neighbours With the principal CASES of CONSCIENCE about them By RICHARD BAXTER Rom. 13. 1 2 3 4 5 6. Let every soul be subject to the Higher Powers For Rulers are not a terror to good works but to the evil For he is the Minister of God to thee for good Matth. 17. 27. Lest we should offend them give unto them for me and thee Matth. 19. 19. Thou shalt Love thy Neighbour as thy self Matth. 7. 12. Whatsoever ye would that men should do to you do ye even so to them For this is the Law and the Prophets LONDON Printed by Robert White for Nevill Simmons at the Sign of the Princes Arms in St. Pauls Church-yard 1673. READER THink not by the title of this Part that I am doing the same work which I lately revoked in my Political Aphorisms Though I concluded that Book to be quasi non scriptum I told you I recanted not the Doctrine of it which is for the Empire of God and the Interest of Government Order and honesty in the World This is no place to give you the Reasons of my revocation besides that it offended my Superiours and exercised the tongues of some in places where other matters would be more profitable Pass by all that concerneth our particular State and Times and you may know by that what principles of Policy I judge Divine And experience teacheth me that it is best for men of my Profession to meddle with no more but leave it to the Contzeus the Arnisaeus's and other Jesuits to promote their cause by Voluminous politicks The Popes false-named Church is a Kingdom and his Ministers may write of Politicks
be so in seriousness and not hypocrisie and jeast It being no such small contemptible matter to be turned into dissembling complement § 8. Memorand 8. Endeavour the Unity and Concord of all the Churches and Christians that are Memor 8. under your Government and that upon the terms which all Christs Churches have sometime been united in that is In the Holy Scriptures implicitly as the General Rule In the ancient Creeds explicitly as the sum of our Credenda and in the Lords Prayer as the summary of our Expetenda and in the Decalogue as the summary of our Agenda supposing that we live in peaceable Obedience to our Governours whose Laws must rule us not only in things Civil but in the Ordering of those circumstances of Worship and discipline which God hath left to their determination § 9. Memorand 9. Let all things in Gods Worship be done to Edification decently and in Order Memor 9. and the body honour God as well as the soul But yet see that the Ornaments or garments of Religion be never used against the substance but that Holiness Unity Charity and Peace have alway the precedency § 10. Memorand 10. Let the fear of sinning against God be cherished in all and let there be Memor 10. a tenderness for such as are over scrupulous and fearful in some smaller things and let not things August Ep. âo isaâ Omnes Reges qui populo Dei non prohibuerunt nec everterunt quae contra Dei praecepta fuerunt instituta culpantur Qui prohibuerunt everterunt super aliorum merita laudantur be ordered so as shall most tend to the advantage of debauched Consciences that dare say or do any thing for their carnal ends For they are truest to their Governours that are truest to their God And when it is the wrath of God and Hell that a man is afraid of it is pity he should be too eagerly spurred on The unconscionable sort will be true to their Governours no longer than it serves their interest Therefore Conscientiousness should be encouraged § 11. Memorand 11. If the Clergy or most Religious people offend let their punishment be such Memor 11. as falleth only on themselves and reacheth not Christ nor the Gospel nor the Church Punish When Hunnerichus the Arrian Vandal King was resolved to banish imprison and otherwise persecute the Orthodox Bishops and Pastors he first tryeth them by threatnings and divers cruelties and after appointeth a publick Disputation where his Bishops and Officers having no better pretence cruelly beat the people and Pastors and then falsly tell the King that by tumult and clamour they avoided disputing And at last he calleth together all the Pastors that were met for the disputation and to ensnare them putteth an Oath upon them that after the Kings death they would take his Son for their King and that they would send no Letters beyond Sea This Oath divided the Orthodox among themselves For one part of the Bishops and Pastors said If we refuse a Lawful Oath our people will say that we forsake them and the dissolution oâ the Churches will be imputed to âs The other part perceiving the snare were fain to pretend Christs command Swear not at all The King having separated them and the Officers took all their names sendeth them all to prison To those that took the Oath they said Because that contrary to the command of the Gospel you would swear you shall see your Cities and Churches no more but be sent into the Countrey to till the ground but so that you presume not to sing Psalms or Pray or carty a Book or Baptize or Ordain or absolve To those that refused the Oath they said Because you desired not the Reign of the Kings Son and therefore refused the Oath you shall be banished to the Isle of Corsica to cut Wood for the Ships Victor Utic p. mihi 456 457. Generalis Jesuitarum ex nimio absoluti imperii amore delâturas in sciânia sua admittit iisque credit non audito eo qui accusatur quod injustitiae genus ab ethnicis ipsis improbatur Imperando non bonis Regibus se facit similem qui senatum magni fecerunt sed Tyrannos mavult imitari e. g. Tarquinium superbum qui ante omnia conatus est debilitare senatus numerum authoritatem ut omnia suo libitu facere posset similiter Generalis cum Assistenâibus suis odit synodos generales omniaque experitur ne tales instituantur conventus quibus rerum gesâarum reddere rationem necesse habeat Generalis Jesuit in eligendis officialibus non curat quod sit cujusque talentum aut dotes eminentiores sed quam benè secum aut cum Provinciali suo CONFORMETUR quae causa est âuâ homines viles abjecti animi officiis praeponantur qui à superioribus duci se sinant ut nervis alienis mobile ligâum Mariana de Refor Iesuit c. 13 15 16 18. in Arcan Iâsâit p. 131 132. recit in Apoloâ Giraldi Nulla est latronum societatas in qua Justitia non plus loci habeat quam in societate nostra c. Ubi non modo scientia ignorantia in aequo sunt sed etiam scientia impedimento est quo minus quis consequatur praemia humano aâ diuino jure debita Marian. Aphor. 84. c. 12. c. 14 89. Aph. 87 c. The rest is worth the reading as a warning from a Jesuite to the Governours of State and Church Aph. 80. c. 11. Superiores societatis nostrae sunt homines indigni qui officiis praesint cum Generalis metuat ac sublatos velit quorum eminentes sunt virtutes Boni quam mali ei suspectiores sunt This and abundance more saith Mariana a Jesuite of 96 years of age learned in Hebrew Chaldee Syriack Greek and Latine of his own Society not Christ for his servants failings nor the Gospel for them that sin against it nor the souls of the people for their Pastors faults But see that the interest of Christ and mens souls be still secured § 12. Memorand 12. If the dissentions of Lawyers or States-men make factions in the Common-wealth Memor 12. let not the fault be laid on Religion though some Divines fall into either faction When the difference is not in Divinity but in Law Cases blame not Religion for that which it hath no hand in And watch against Satan who alway laboureth to make Civil factions or differences tend to the dishonour of Religion and the detriment of the Church and Gospel § 13. Memorand 13. Take those that are Covetous ambitious or selfish and seek for preferment Memor 13. to be the unfittest to be consulted with in the matters of Religion and the unfittest to be trusted with the charge of souls And let the humble mortified self-denying men be taken as fitter Pastors for the Churches § 14. Memorand 14. Side not with any faction of contentious
can any man with reason think Object 5. but that the first institution of Kings a sufficient consideration wherefore their power should alwayes depend on that from which it did alwayes flow by original influence of power from the Body into the King is the cause of Kings dependency in power upon the body By dependency we mean subordination and subjection â Answ. 1. But it their institution in genere was of God and that give them their power and it never Answ. flowed from the Body at all then all your superstructure falleth with your ground-work 2. And here you seem plainly to confound all Kingdoms by turning the pars imperans into the pars subdita vice versa If the King be subject how are they his subjects I will not inferr what this will lead them to do when they are taught that Kings are in subordination and subjection to them Sad experience hath shewed us what this very principle would effect § 17. Object 6. Ibid. A manifest token of which dependency may be this as there is no more certain Object 6. argument that Lands are held under any as Lords than if we see that such lands in defect of heirs So Lib 8 â 211 p 218 p. 220. fall unto them by Escheat In like manner it doth follow rightly that seeing Dominion when there is none to inherit it returneth unto the body therefore they which before were inheritors of it did hold it in dependance on the body So that by comparing the Body with the Head as touching power it seemeth alwayes to reside in both fundamentally and radically in one in the other derivatively in one the Habit in the other the Act of Power Answ. Power no more falleth to the multitude by Escheat than the Power of the Pastor falls to the Answ. Church or the Power of the Physicion to the Hospital or the Power of the Schoolmaster to the Scholars that is not at all When all the Heirs are dead they are an ungoverned Community that have power to choose a Governour but no Power to Govern neither as you distinguish it in Habit nor in act originally nâr derivatively As it is with a Corporation when the Mayor is dead the power falleth not to the people Therefore there is no good ground given for your following question May a body politick than at all times withdraw in whole or in part the influence of dominion which passeth from it if inconveniences do ârow thereby Though you answer this question soberly your self its easie to see how the multitude may be tempted to answer it on your grounds especially if they think your inconvenience turn into a necessity and what use they will make of your next words It must be presumed that Supream Governours will not in such cases oppose themselves and be stiff in detaining that the use whereof is with publick detriment A strange presumption § 18. Object 7. The Axioms of our Regal Government are these Lex facit Regem The Kings Object 7. grant of any favour made contrary to Law is void Rex nihil potest nisi quod jure potest Answ. If Lex be taken improperly for the constituting contract between Prince and people and Answ. if your facit have respect only to the species and person and not the substance of the Power it self Lib. 8. p. 195. Trita in Scholis Nem nem sibi impârâe possâ nominem sibi legem posse dicere à qua mutata voluntate nequeat recedere Summum ejus esse Imperium qui ordinario jure derogare valeat Equibus evinâitur jus summae potestaââs non limâtari per legem positivam Hinc Augustinus dixit Imperatorem non esse subjectum legibus suis Gââiuâ de Imp. p. 149 150. then I contradict you not But if Lex be taken properly for Authoritativa constitutio debiti or the signification of the Soveraigns will to oblige the Subject then Lex non facit Regem sed Rex Legem § 19 Object 8. Lib. 8. p. 210. When all which the wisdom of all sorts can do is done for the devising Object 8. of Laws in the Church it is the general consent of all that giveth them the form and vigor of Laws without which they could be no more to us than the Councils of Physicions to the sick Well might they seem is wholesome admonitions and instructions but Laws could they never be without consent of the whole Church to be guided by them whereunto both nature and the practice of the Church of God set down in Scripture is found every way so fully consonant that God himself would not impose no not his own Laws upon his people by the hand of Moses without their free and open consent â Answ. 1. Wisdom doth but prepare Laws and Governing power enacteth them and giveth them Answ. their form But the whole Body hath no such Governing power Therefore they give them not their form 2. The peoples consent to Gods Laws gave them not their form or authority This opinion I Hanc video sapien issimorum fuisse sentântiam Leâem nec homânum ingeniis excogitatam nec sâitum aliquod esse populorum sed aeterâum quiddam quod universum mundum regeret âmperandi prohibendique sapientia Cicero de Leg. have elsewhere confuted against a more erroneous Author Their consent to Gods Laws was required indeed as naturally necessary to their obedience but not as necessary to the Being or Obligation of the Law Can you think that it had been no sin in them to have disobeyed Gods Laws unless they had first consented to them Then all the world might escape sin and damnation by denying consent to the Laws of God 3. This doctrine will teach men that * How considerable a part of England is London Yet in this Convocation which hath made the Neâ Changes in the Liturgy and Book of Ordination London had not one Clerk of their choosing For being to choose but two they chose only Mr. Calaây and my self who were neither of us accepted or ever thâre Now if your opinion be true Quar. 1. Whether you make not this Convocations Decrees to be but Counsels to us a. Or at least whether the City of London or the ãâã ãâã ãâã ãâã ãâã Ministers be not made free from detriment as not consenters You will free them and me especially from Detriment for our Not Conforming to this Convocations Acts as such upon reasons which I do not own my self as generally by you laid down we have no Church-Laws For the whole Church never signified their consent Millions of the poorer sort have no voices in choosing Parliament men or Convocations And this will teach the minor dissenting part to think themselves disobliged for want of consenting and will give every dissenting part or person a Negative voice to all Church Laws 4. A single Bishop hath a Governing power over his particular Church and they are bound to obey
quid vel insalubre manum admoveat Cohibeat Equiso inter equitandum adigat equum per locum praeruptum vel salebrosum cui subsit periculum Etiamne Medico Etiamne Equisoni suo subjectus Rex Sed de Majori potestate loquitur sed ââ ad rem noxiam procul arcendam qua in re Charitatis semper Potestas est maxima Here you see what Church Government is and how Kings are under it and how not in Bishop Andrews sense for my part I would rather obey the Laws of the King than the Canons of the Bishops if they should disagree 3. But in cases common to both in which the Pastors Office is more nearly and fully concerned than the Magistrates the case is more difficult As at what hour the Church shall assemble What part of Scripture shall be read What Text the Minister shall preach on How long Prayer or Sermon or other Church-exercises shall be What Prayers the Minister shall use In what method he shall preach and what doctrine he shall deliver and the people hear with many such like These do most nearly belong to the Pastoral Office to judge of as well as to execute But yet in some cases the Mâgistrate may interpose his authority And herein 1. If the one party do determine clearly to the necessary preservation of Religion and the other to the ruine of it the disparity of consequents makeeth a great disparity in the case For here God himself hath predetermined who commandeth that all be done to âdification As for instance If a Christian Magistrate ordain that no assembly shall consist of above forty or an hundred persons when there are so many Preachers and places of meeting that it is no detriment to mens souls and especially when the danger of infection or other evil warranteth it then I would obey that command of the Magistrate though the Pastors of the Church were against it and commanded fuller meetings But if a Iulian should command the same thing on purpose to wear out the Christian Religion and when it tendeth to the ruine of mens souls as ãâ¦ã 399 saââââ ãâ¦ã of Bâshops in thâse dayes âeloâged to the people and not the Prââce and though Valens by pâain force placed Luâius there yet might the people lawfully reject him as no Bishop and cleave to Peter their right Pastor when Preachers are so few that either more must meet together or most must be untaught and excluded from Gods Worship here I would rather obey the Pastors that command the contrary because they do but deliver the command of God who determineth consequentially of the necessary means when he determineth of the ând But if the consequents of the Magistrates and the Pastors commands should be equally indifferent and neither of them discernably Good or Bad the difficulty then would be at the highest and such as I shall not here presume to determine No doubt but the King is the Supream Governour over all the Schools and Physicions and Hospitals in the Land that is he is the Supream in the Civil Coercive Government He is Supream Magistrate over Divines Physicions and Schoolmasters but not the Supream Divine Physicion or Schoolmaster When there is any work for the Office of the Magistrate that is for the sword among any of them it belongeth only to Him and not at all to them But when there is any work for the Divine the Physicion the Schoolmaster or if you will for the Shoomaker the Taylor the Watch-maker this belongeth not to the King to do or give particular commands for but yet it is all to Too many particular Laws about little maâters breed contention Alex. Severus would have dâstinguished all orders of men by their apparel Sâd hoc Ulpiano Paulo dispâicuit dicentibus plurimum rixarum fore âi faciles essent homines ad injurias and the Emperour yielded to them Lamârid iâ Alex. Sever. Lipsius Ubi leges multae ibi lites multae vita moresque pravi Non mulâae leges bonos mâres faciunt sed pauâae fideliter servatae be done under his Government and on special causes he may make Laws to force them all to do their several works aright and to restrain them from abuses As to clear the case in hand the King is informed that Physicions take too great Fees of their Patients that some through ignorance and some through covetousness give ill compounded Medicines and pernicious Drugs No doubt but the King by the advice of understanding men may forbid the use of such Drugs as are found pernicious to his Subjects and may regulate not only the Fees but the Compositions and Attendances of Physicions But if he should command that a man in a Feavor or Dropsie or Consumption shall have no Medicine but this or that and so oft and in such or such a dose and with such or such a dyet and the Physicions whom my reason bindeth me to trust and perhaps my own experience also do tell me that all these things are bad for me and different tempers and accidents require different remedies and that I am like to dye or hazard my health if I obey not them contrary to the Kings commands here I should rather obey my Physicions partly because else I should sin against God who commandeth me the preservation of my life and partly because this matter more belongeth to the Physicion than to the Magistrate Mr. Rich. Hooker Eccl. Polit. lib. 8. p. 223 224. giveth you the Reason more fully § 54. Direct 25. Give not the Magistrates Power to any other whether to the People on pretence of Direct 25. their Majestas Realis as they call it or to the Pope or Prelates or Pastors of the Church upon pretence of authority from Christ or of the distinction of Ecclesiastical Government and Civil The peoples pretensions to Natural Authority or Real Majesty or Collation of Power I have consuted before and more elsewhere The Popes Prelates and Pastors power of the Sword in Causes Ecclesiastical is disproved so fully by Bishop Bilson ubi supra and many more that it is needless to say much more of it All Protestants so far as I know are agreed that no Bishop or Pastor hath any power of the Sword that is of Coercion or force upon men bodies liberties or estates except as Magistrates derived from their Soveraign Their spiritual power is only upon Consenters in the use of Gods Word upon the N. B. Quae habet Andrews Tort. Tort. p. 310. Quando apud vos dictio juris exterior Clavis proprie non sit eamque voâ multis saepe mandatis qui Laicorum in soâte sunt exortes sane sacri ordinis universi Conscience either generally in preaching or with personal application in Discipline No Courts or Commands can compell any to appear or submit nor lay the mulct of a penny upon any but by their own consent or the Magistrates authority But this the Papists will few
individual Christians Therefore if one particular Church may so narrow the door of its Communion then another and another and every one may do so if not by the same particular impositions yet by some other of the like nature For what power one Church hath herein others have And then Catholick Communion will be scarce found existent externally in the world but a meer Catholick Christian would be denyed Communion in every particular Church he cometh to And how do you hold Catholick Communion when you will admit no meer Catholick Christian as such to your Communion but only such as supererogate according to your private Church-terms 2. But grant that every Church may impose more upon its members it must be only that which is Necessary to those common things which all agree in And then the necessity will be discernable to all sober minded persons and will prevent divisions As it is Necessary that he that will communicate with our Churches do joyn with them in the same Translation of Scripture and Version of Psalms and under the same Pastor as the rest of the Church doth For here the Church cannot use variety of Pastors Translations Versions c. to fit the variety of mens humours There is an evident necessity that if they will be one Society they must agree in the same in each of these Therefore when the Church hath United in one if any man refuse that one person or way which the Church is necessarily United in he refuseth communion with that Church and the Church doth not excommunicate him But if that Church agree on things hurtful or unnecessary as necessary to its communion it must bear the blame of the separations it self 3. And grant yet that some Churches cannot admit such scrupulous persons to her communion as dare not joyn in every punctillio circumstance or mode It doth not follow that those persons must therefore be excommunicated or forbidden to worship God among themselves without that which they scruple or to joyn in or with a Congregation which imposeth no such things upon them Persecution will unavoidably come in upon such domineering narrow terms as those The man is a Christian still though he scruple one of our modes or ceremonies and is capable of Catholick Communion And if private and little inconveniencies shall be thought a sufficient cause to forbid all such the publick worshipping of God on pretence that in one Nation there must not be variety of modes this is a dividing principle and not Catholick and plungeth men into the guilt of persecution It was not so in the Churches of the Roman Empire In the dayes of Basil his Church and that at Neocaesarea differed and ordinarily several Bishops used several forms of prayer and worship in their several Churches without offence And further § 37. Direct 16. Different faults must have different penalties And excommunication or forbidding Direct 16. men all publick worship of God must not be the penalty of every dissent Is there no smaller penalty sufficient if a doubtful subscription or ceremony be scrupled than to silence Ministers therefore from preaching the Gospel or excommunicating men and forbidding them to worship God at all except they can do this This is the highest ecclesiastical penalty that can be laid on men for the greatest heresie or crime Doubtless there are lesser punishments that may suffice for lesser faults § 38. Direct 17. Every friend of Christ and the Church must choose such penalties for Ministers and Direct 17. private Christians who offend as are least to the hinderance of the Gospel or hurtful to the peoples souls Therefore silencing Ministers is not a fit penalty for every fault which they commit The providence of God as I said before hath furnished the world with so few that are fit for that high and sacred work that no man can pretend that they are supernumeraries or unnecessary and that others may be substituted to the Churches profit For the number is so small that all are much too few and so many as are silenced so many Churches either the same or others must be unsupplyed or ill-supplyed And God working ordinarily by means we may conclude that silencing of such Preachers doth as plainly tend to mens damnation as the prohibiting of Physicions doth to their death and more And it is not the part of a friend either of God or men to endeavour the damnation of one soul much less of multitudes because a Minister hath displeased him If one man must pay for another mans sins let it be a pecuniary mulct or the loss of a member rather than the loss of his soul. It is more merciful every time a Minister offendeth to cut off a hand or an arm of some of his flock than to say to him Teach them no more the way to salvation that so they may be damned If a Father offend and his children must needs pay for âll his faults it is better beat the children or maim them than forbid him to feed them when there is none else to do it and so to famish them What Reason is there that mens souls should be untaught because a Minister hath offended I know still those men that care not for their own souls and therefore care as little for others will say What if the People have but a Reader or a weak ignorant lifeless Preacher Doth it follow that therefore the people must be damned I answer no No more than it followeth that the City that hath none but Women Physicions must dye of their sicknesses or that they that live only upon Grass or Roots must famish Nature may do more to overcome a disease without a Physicion in one than in another Some perhaps are converted already and have the Law written in their hearts and are taught of God and can make shift to live without a Teacher But for the rest whose diseases need a skilful diligent Physicion whose ignorance and impenitence extreamly needeth a skilful diligent lively Teacher he that depriveth them of such doth take the probable course to damn them And it is the same course which the Devil himself would take and he partly knoweth what tendeth to mens damnation He that knoweth what a case the Heathen Infidel Mahometan world is in for want of Teachers and what a case the Greek Church the Moscovites the Abbassines Syrians Armenians Papists and most of the Christians of the world are in for want of able skilful godly Pastors will lay his hand on his mouth and meddle with such reasonings as these no more Object But by this devise you will have the Clergie lawless or as the Papists exempt them from the Magistrates punishments for fear of depriving the people of instruction Answ. No such matter It is the contrary that I am advising I would have them punished more severely than other men as their sins are more aggravated than other mens Yea and I would have them silenced when it is meet and that
preservation of the family in peace If children cry or fight or chide or make any fowle or troublesome work the mother will not therefore turn them out of doors or use them like strangers but remember that it is her place and duty to bear with that weakness which she cannot cure The proud impatience of the Pastors hath frequently brought them into the guilt of persecution to the alienating of the peoples hearts and the distraction and division of the Churches when poor distempered persons are offended with them and it may be revile them and call them seducers or antichristian or superstitious or what their pride and passion shall suggest or if some weak ones raise up some erroneous opinions alas many Pastors have no more wit or grace or pity than presently to be rough with them and revile them again and seek to right themselves by wayes of force and club down every errour and contention when they should overcome them by evidence of truth and by meekness patience and love Though there be place also for severity with turbulent implacable impenitent hereticks § 55. Direct 33. Time of learning and overcoming their mistakes must be allowed to those that are Direct 33. mis-informed We must not turn those of the lower forms out of Christs School because they learn not as much as those of the higher forms in a few weeks or years The Holy Ghost teacheth those who for the time might have been Teachers of others and yet had need to be taught the first Principles Heb. 5. 11 12. He doth not turn them out of the Church for their non-proficiency And where there is ignorance there will be errour § 56. Direct 34. Some inconveniences must be expected and tolerated and no perfect Order or Concord Direct 34. expected here on earth It is not good reasoning to say If we suffer these men they will cause this or that disorder or inconvenience But you must also consider whither you must drive it if you suffer them not and what will be the consequents He that will follow his Conscience to a prison will likely follow it to death And if nothing but death or prison or banishment can restrain them from what they take to be their duty it must be considered how many must be so used and whether if they were truly faulty they deserve so much and if they do yet whether the evils of the Toleration or of the Punishment are like to be the greater Peace and Concord will never be perfect till Knowledge and Holiness be perfect § 57. Direct 35. You may go further in restraining than in constraining in forbidding men to Direct 35. preach against approved doctrines or practices of the Church than in forcing them to preach for them or to subscribe or speak their approbation or assent If they be not points or practices of great necessity a man may be sit for the Ministry and Church-communion who meddleth not with them but Preacheth the wholsome truths of the Gospel and lets them alone And because no duty is at all times a duty a sober mans judgement will allow him to be silent at many an errour when he dare not subscribe to or approve the least But if here any proud and cruel Pastors shall come in with their lessââ selfish incommodities and say If they do not approve of what we say and do they will secretly foment a faction against us I should answer them that as good men will foment no faction so if such Proud impatient turbulent men will endure none that subscribe not to all their opinions or differ from them in a circumstance or a Ceremony they shall raise a greater faction if they 'l call it so against themselves and make the people look on them as tyrants and not as Pastors and they shall see in the end when they have bought their wit by dear experience that they have but torn the Church in pieces by preventing divisions by carnal means and that they have lost themselves by being over zealous for themselves and that DOCTRINE and LOVE are the instruments of a wise Shepheard that loveth the flock and understands his work § 58. Direct 36. Distinguish between the making of new Laws or articles of belief and the punishing Direct 36. of men for the Laws already made And think not that we must have new Laws or Canons every time the old ones are broken or that any Law can be made which can keep it self from being broken Perversness in this errour hath brought the Church to the misery which it endureth God hath made an Universal Law sufficient for the Universal Church in matters of faith and holy practice leaving it to men to determine of necessary circumstances which were unfit for an universal Law And if the sufficiency of Gods Law were acknowledged in mens practices the Churches would have had more peace But when particular Countreys have their particular Volumes of Articles Consessions Liturgies and I know not what else to be subscribed to and none must Preach that will not say or write or swear that he believeth all this to be true and good and nothing in it to be against the Word of God this Engine wracks the limbs of the Churches all to pieces And then what 's the pretense for this epidemical calamity Why no better than this Every Heretick will subscribe to the Scriptures and take it in his own sense And what followeth Must we needs therefore have new Laws which Hereticks will not subscribe to or which they cannot break It is the Commendation of Gods Law as fit to be the means of Unity that all are so easily agreed to it in terms and therefore would agree in the sense if they understood it But they will not do so by the Laws of men All or many Hereticks in the primitive times would profess assent to the Churches Creed no doubt in a corrupt and private sense But the Churches did not therefore make new Creeds till above 300 years after Christ they began to put in some particular words to obviate Hereticks which Hilary complained of as the Cause of all their divisions And what if Hereticks will subscribe to all you bid them and take it in their own corrupted sense Must you therefore be still making new Laws and Articles till you meet with some which they cannot mis-understand or dare not thus abuse What if men will mis-interpret and break the Laws of the Land Must they be made new till none can mis-expound or violate them Sure there is a wiser way than this Gods word containeth in sufficient expressions all that is necessary to be subscribed to Require none therefore to subscribe to any more in matters of faith or holy practice But if you think any Articles need a special interpretation let the Church give her sense of those Articles and if any man Preach against that sense and corrupt the Word of God which he hath subscribed let his fault be
Plague devoureth multitudes § 12. Direct 9. He that will think ill of Godliness for mens sins shall never want occasion of such Direct 9. offence nor such temptations to flye from God If you are so foolish or malignant as to pick quarrels with God and godliness for mens faults which nothing but God and Godliness can reform you may set up your standard of defiance against Heaven and see what you will get by it in the end For God will not remove all occasion of your scandal There ever have been and will be Hypocrites in the Church on earth Noahs Ark had a Cham Abrahams family had an Ishmael and Isaacs an Esau and Davids an Absalom and Christs a Iudas The falls of good men are cited in Scripture to admonish you to take heed Noah Lot David Iosephs Brethren c. have left a mark behind them where they fell that you may take a safer way If you will make all such the occasion of your malignity you turn your medicine into your poyson and choose Hell because some others choose it or because some stumbled in the way to Heaven § 13. AND for those who are emboldned in sin because they see their superiours or religious men commit it or read that David Noah Peter c. fell let them consider Direct 1. That it is Rule and not example that you must chiefly live by Do the Laws of God by Direct 1. which you must be judged allow of sin If they do then fear it not § 14. Direct 2. Is not the example of Christ much better than a sinners If you will follow examples Direct 2. follow the best even that which was given you purposely to imitate The greatest and most learned man is fallible and the most religious is not wholly free from sin Sincerity writeth after a perfect Copy though it cannot reach it § 15. Direct 3. Consider that sin is not the better but the worse for being committed by a Religious a Direct 3. Greât or a Learned man Their place their knowledge and profession aggravateth it And shall that embolden you which God most hateth § 16. Direct 4. And consider that when he that falleth by a surprize doth rise again by Repentance Direct 4. and is pardoned those that are hereby emboldened to sin deliberately and impenitently shall be condemned You may sin with David or Peter when you will but you cannot rise with them by true Repentance without that Grace which you wilfully resist and forfeit § 17. Direct 5. Lastly Consider that the best men and the greatest are the most dangerous tempters Direct 5. when they mislead us A David was a stronger temptation to Bathsheba than another man could have been A Peter might sooner mislead Barnabas and others into a sinful dissimulation and separation than another could have done Therefore do not think that where your danger is greatest your venturousness should be most Practical Directions against Offence and burt by others § 18. Direct 1. Lay well your foundation and understand the nature and reasons of Religion and Direct 1. then you will be so far from disliking it for the errors and falls of others that it will be written upon your minds as with a beam of the Sun that There can be no reason against obeying God and against the careful securing of our salvation This will be the first and undoubted Principle which nothing in the world can make you question What ever scandals persecutions or sufferings may attend a holy life you will still be past doubt that there is no other way No other eligible no other tolerable no other rational or that will lead to happiness What ever falls out in the world if the most great or learned or religious fall away it will not make you question Whether a man be a living creature nor whether the Sun be light nor whether two and two be four No more should it make you question Whether God be better than the Creature Heaven than earth or a life of Holiness than a life of sin You will say as Peter Lord whither should we go thou hast the words of eternal life John 6. What ever scandals are given or what ever befall the Church or if all the Disciples of Christ forsake him this remaineth as sure as that the earth is under us that there is no other way than Holiness for a wise man once to take into his thoughts § 19. Direct 2. Get once a sincere Love to God and a holy life and then no scandals will make you Direct 2. jealous of it nor think of looking any other way It is want of true and hearty Love that maketh you so easily taken off § 20. Direct 3. To this end know Religion by experience and this will put you past all doubt of Direct 3. its goodness He that never tasted Sugar may be perswaded by argument that it is not sweet or may think it bitter when he seeth another spit it out And he that knoweth Godliness but by looking on or hearsay may thus be drawn to think it bad But so will not he that hath truly tryed it I mean not only to try what it is to hear and read and pray but what it is to be humble holy and heavenly both in heart and life § 21. Direct 4. When you see any man sin be sure you do that duty which it calls you to Every fall that you see of others doth call you to see the odiousness of sin as you will do when you see a drunkard spewing or a Thief at the Whipping-post And it calleth you to search for and lament the root of such sin in your selves and to set your watch more strictly upon such a warning And it calls you to compassionate the sinner and if you have hope and opportunity to endeavour his recovery If you will conscionably do this duty which is your own you will be the less in danger of hurt by scandal It s Duty that must help to prevent infection § 22. Direct 5. Be watchful among all men High and Low Learned or unlearned Good and Bad. Direct 5. Venture not blindly upon the singular opinion of any men whatsoever nor into any new unproved way Remember that all men are a temptation to others And therefore be armed and watch against such temptation Know well what it is that is the peculiar temptation which the quality of those that you have to do with layeth before you Spend no day or hour in any company good or bad without a wise and careful vigilancy § 23. Direct 6. Be as little as you can iâ scandalous and tempting company Presume not to touch Direct 6. pitch and promise your selves to scape defilement Especially fly from two sorts of scandals 1. The discourses and societies of Heretical or Schismatical men who speak perverse things to draw away disciples after them Acts 20. 30. Those that presume to run into such snares and
holy industry of all their lives Say not God can give more to you in a year than to others in twenty For it is a poor argument to prove that God hath done it because he can do it He can make you an Angel but that will not prove you one Prove your wisdome before you pretend to it and overvalue it not Heb. 5. 11 12 sheweth that it is Gods ordinary way to give men wisdom according to their time and means unless their own negligence deprive them of his blessing Direct 6. Study to keep up Christian Love and to keep it lively For Love is not censorious but Direct 6. is inclined to judge the best till evidence constrain you to the contrary Censoriousness is a Vermine which crawleth in the carkass of Christian Love when the life of it is gone Direct 7. Value all Gods graces in his servants And then you will see something to love them Direct 7. for when hypocrites can see nothing Make not too light of small degrees of grace and then your censure will not overlook them Direct 8. Remember the tenderness of Christ who condemneth not the weak nor casteth Infants Direct 8. out of his family nor the diseased out of his Hospital but dealeth with them in such gracious gentleness as beseemeth a tender-hearted Saviour He will not break the bruised reed He carryeth his Lambs in his arms and gently driveth those with young He taketh up the wounded man when the Priest and Levite pass him by And have you not need of the tenderness of Christ your selves as well as others Are you not afraid lest he should find greater faults in you than you find in others And condemn you as you condemn them Direct 9. Let the sense of the common corruption of the world and imperfection of the godly moderate Direct 9. your particular censures As Seneca saith To censure a man for that which is common to all men is in a sort to censure him for being a man which beseemeth not him that is a man himself Do you not know the frailty of the best and the common pravity of humane nature How few are there that must not have great allowance or else they will not pass for currant in the ballance Elias was a man subject to passions Ionah to pievishness Iob had his impatiency ââul saith even of the Teachers of the primitive Church They all that were with him seek their own and not the things of Iesus Christ. What blots are charged on almost all the Churches and almost all the holy persons mentioned throughout all the Scriptures Learn then of Paul a better lesson than censoriousness Gal. 6. 1. Brethren if a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted Bear ye one anothers burdens and so fulfill the Law of Christ. Let every man prove his own work and then be shall have rejoycing in himself alone c. Direct 10. Remember that Iudgement is Gods prerogative further than as we are called to it for Direct 10. the performance of some duty either of Office or of private Charity or self-preservation And that the Judge is as at the door And that judging unmercifully maketh us lyable to judgement without mercy The foresight of that near universal Judgement which will pass the doom on us and all men will do much to cure us of our rash censoriousness Direct 11. Peruse and observe all the Directions in the last Chapter against evil-speaking and backbiting Direct 11. that I may not need to repeat them Especially avoid 1. The snare of selfishness and interest For most men judge of others principally by their own interest He is the good man that is good to them or is on their side that loveth and honoureth them and answereth their desires This is the common false judgement of the corrupted selfish world who vilifie and hate the best because they seem unsuitable to them and to their carnal interest Therefore take heed of your judgement about any man that you have any falling-out with For its two to one but you will wrong him through this selfishness 2. Avoid passion which blindeth the judgement 3. Avoid Faction which maketh you judge of all men as they agree or disagree with your opinions or your side and party 4. Avoid too hasty belief of censures and rebuke them 5. Hear every man speak for himself before you censure him if it be possible and the case be not notorious Direct 12. Keep still upon your mind a just and deep apprehension of the malignity of this sin of Direct 12. rash censuring It is of greatest consequence to the mortifying of any sin what apprehensions of it are upon the mind If religious persons apprehended the odiousness of this as much as they do of swearing drunkenness fornication c. they would as carefully avoid it Therefore I shall shew you the Malignity of this sin Tit. 3. The evil of the Sin of Censoriousness § 1. 1. IT is an usurpation of Gods Prerogative who is the Judge of all the world It is a stepping up into his Judgement Seat and undertaking his work as if you said I will be God as to this action And if he be called The Antichrist who usurpeth the Office of Christ to be the Universal Monarch and Head of the Church you may imagine what he doth who though but in one point doth set up himself in the place of God § 2. 2. They that usurp not Gods part in judging yet ordinarily usurp the part of the Magistrate or Pastors of the Church As when mistaken censorious Christians refuse to come to the Sacrament of Communion because many persons are there whom they judge to be ungodly what do they but usurp the Office of the Pastors of the Church To whom the Keys are committed for admission and exclusion And so are the appointed Judges of that case The duty of private members is but to admonish the offender first secretly and then before witnesses and to tell the Church if he repent not and humbly to tell the Pastors of their duty if they neglect it And when this is done they have discharged their part and must no more excommunicate men themselves than they must hang Thieves when the Magistrate doth neglect to hang them § 3. 3. Censoriousness signifieth the absence or decay of Love which inclineth men to think evil and judge the worst and aggravate infirmities and overlook or extenuate any good that is in others And there is least Grace where there is least Love § 4. 4. It sheweth also much want of self-acquaintance and such heart-employment as the sincerest Christians are taken up with And it sheweth much want of Christian humility and sense of your own infirmities and badness and much prevalency of Pride and self-conceitedneâs If you knew how ignorant you are you would not be so peremptory in
proved and let him be admonished and censured as it deserves Censured I say not for not subscribing more than Scripture but for corrupting the Scriptures to which he hath subscribed or breaking Gods Laws which he promised to observe § 59. Direct 37. The Good of men and not their ruine must be intended in all the Discipline Direct 37. of the Church Or the good of the Church when we have but little hope of theirs If this were done it would easily be perceived that persecution is an unlikely means to do good by § 60. Direct 38. Neither unlimited Liberty in matters of Religion must be allowed nor unnecessary Direct 38. force and rigour used but Tolerable differences and parties must be tolerated and intolerable ones by the wisest means supprest And to this end by the Counsel of the most prudent peaceable Divines the Tollerable and the Intollerable must be statedly distinguished And those that are only Tolerated must be under a Law for their Toleration prescribing them their terms of good behaviour and those that are Approved must moreover have the Countenance and Maintenance of the Magistrate And if this were done 1. The advantage of the said Encouragement from Governours 2. With the regulation of the the toleration and the Magistrates careful Government of the Tolerated would prevent both persecution and most of the divisions and calamities of the Church Thus did the ancient Christian Emperours and Bishops And was their experience nothing The Novatians as good and Orthodox men were allowed their own Churches and Bishops even in Constantinople at the Emperours nose Especially if it be made the work of some Justices 1. To judge of persons to be tolerated and grant them Patents 2. And to over-rule them and punish them when they deserve it No other way would avoid so many inconveniences § 61. Direct 39. The things intolerable are these two 1. Not the believing but the Direct 39. preaching and propagating of principles contrary to the essentials of Godliness or Christianity or Government Iustice Charity or Peace 2. The turbulent unpeaceable management of those opinions which in themselves are tollerable If any would Preach against the Articles of the Creed the Petitions of the Lords Prayer or any of the Ten Commandments he is not to be suffered And if any that is Orthodox do in their separated meetings make it their business to revile at others and destroy mens Charity or to stir men up to rebellion or sedition or contempt of Magistracy none of this should be endured § 62. As for those Libertines that under the name of Liberty of Conscience do plead for a liberty of such vitious practices and in order thereto would prove that the Magistrate hath nothing to do in matters of Religion I have Preached and wrote so much against them whilest that Errour raigned and I find it so unseasonable now the constitution of things looks another way that I will not weary my self and the Reader with so unnecessary a task as to confute them Only I shall say that Rom. 13. telleth us that Rulers are a terrour to them that do evil and that Hereticks and turbulent firebrands do evil therefore Rulers should be a terrour to them And that if all things are to be done to the Glory of God and his interest is to be set highest in the World then Magistrates and Government are for the same end And if no action which we do is of so base a nature as ultimately to be terminated in the concernments of the flesh much less is Government so vile a thing when Rulers are in Scripture called Gods as being the Officers of God § 63. Direct 40. Remember Death and live together as men that are neer dying and must live Direct 40. together in another world The foolish expectation of prosperity and long life is it which setteth men together by the ears When Ridley and Hooper were both in Prison and preparing for the flames their contentions were soon ended and Ridley repented of his persecuting way If the persecutors and persecuted were shut up together in one house that hath the Plague in the time of this lamentable Contagion it 's two to one but they would be reconciled When men see that they are going into another World it takes off the edge of their bitterness and violence and the apprehensions of the righteous judgement of God doth awe them into a patience and forbearance with each other Can you persecute that man on Earth with whom you look to dwell in Heaven But to restrain a man from damning souls by Heresie or turbulencie or any such course my Conscience would not forbid it me if I were dying § 64. Direct 41. Let the Proud themselves who will regard no higher motives remember how Direct 41. fame and History will represent them to posterity when they are dead There is no man that desireth his name should stink and be odious to future Generations There is nothing that an ambitious man desireth more than a great surviving name And will you knowingly and wilfully then expose it to perpetual contempt and hatred Read over what History you please and find out the name of one Persecutor if you can that is not now a word of ignominy and doth not rott as God hath threatened If you say that it is only in the esteem of such as I or the persecuted party neither your opinion shall be judge nor mine but the opinion and language of Historians and of the wisest men who are the masters of fame Certainly that report of Holy Scripture and History which hath prevailed will still prevail And while there are Wise and Good and Merciful men in the World the Names and Manners of the Foolish and Wicked and Cruel will be odious as they continue at this day § 65. I have wrote these Directions to discharge my duty for those that are willing to escape the guilt of so desperate a sin But not with any expectation at all that it should do much good with any considerable number of persecutors For they will not read such things as these And God seldom giveth professed Christians over to this sin till they have very grievously blinded their minds and hardened their hearts and by malignity and obstinacy are prepared for his 2 Tim. 3. 11 12. Mat 5. 11 12. Luk. 14. 26 33. sorest judgements And I know that whoever will live Godly in Christ Iesus It is not said Who professeth to believe in Christ Iesus but to live Godly shall suffer persecution and that the Cross must still be the passage to the Crown CHAP. XII Directions against Scandal as given § 1. SCandal being a murdering of souls is a violation of the general Law of Charity and of the sixth Commandment in particular In handling this subject I shall 1. Shew you what is true scandal given to another 2. What things go under the Name of Scandal which are not it but are falsly so