,transcriber's ,note3 ,the text of ,part ,,iii of ,a ,christian ,directory 7or1 a sum of ,practical ,theology and ,cases of ,conscience7 has been transcribed from pages #edg to #gcf of ,volume ,i of ,baxter's ,practical ,works1 as lithographed from the #ahdf edition4 ,part ,,iii addresses church duties4 ,a table of contents has been inserted to assist the reader4 ,small capitals have been rendered in full capitals4 ,italics are indicated by underscores4 ,sidenotes refer to the following paragraph4 ,the anchors for footnotes #aai1 #cff and #cia are missing4 ,the first of these has been inserted after consulting another edition of the text4 ,the reference in footnote #dag to the ,book of ,acts appears to be incorrect4 ,inconsistencies in hyphenation1 and apparent typographical errors1 have been corrected4 ,,part ,,iii4 ,,christian ,,ecclesiastics4 ,,or1 ,,directions ,,to ,,pastors ,,and ,,people ,,about ,,sacred ,,doctrine1 ,,worship1 ,,and ,,discipline1 ,,and ,,their ,,mutual ,,duties4 ,,with ,,the ,,solution ,,of ,a ,,multitude ,,of ,,church ,,controversies ,,and ,,cases ,,of ,,conscience4 ,table of ,contents ,page ,to the ,reader4 #edg ,i4 ,of the worship of ,god in general4 #edg ,,ii4 ,directions about the manner of worship1 to avoid all corruptions1 and false1 unacceptable worshipping of ,god4 #eec ,,iii4 ,directions about the christian covenant with ,god1 and baptism4 #eei ,,iv4 ,directions about the profession of our religion to others4 #efb ,v4 ,directions about vows and particular covenants with ,god4 #efd ,,vi4 ,directions to the people concerning their internal and private duty to their pastors1 and the improvement of their ministerial office and gifts4 #ehj ,,vii4 ,directions for the discovery of the truth among contenders1 and the escape of heresy and deceit4 #eij ,,viii4 ,directions for the union and communion of saints1 and the avoiding unpeaceableness and schism4 #eie ,,ix4 ,how to behave ourselves in the public assemblies1 and the worship there performed1 and after them4 #faf ,x4 ,directions about our communion with holy souls departed1 and now with ,christ4 #fah ,,xi4 ,directions about our communion with the holy angels4 #fbb ,,cases ,,of ,,conscience1 ,,about ,,matters ,,ecclesiastical4 ,to the ,reader4 #fbf ,questions ,i to ,,clxxiv4 #fbf ,,reader1 ,that this part and the next are imperfect1 and so much only is written as ,i might1 and not as ,i would1 ,i need not excuse to thee if thou know me1 and where and when ,i live4 ,but some of that which is wanting1 if thou desire1 thou mayst find1 #a4 ,in my ,universal ,concord4 #b4 ,in my ,christian ,concord4 #c4 ,in our ,agreement for ,catechising1 and my ,reformed ,pastor4 #d4 ,in the ,reformed ,liturgy1 offered to the commissioned bishops at the ,savoy4 ,farewell4 ,,chapter ,i4 ,,of ,,the ,,worship ,,of ,,god ,,in ,,general4 ,that ,god is to be worshipped solemnly by man1 is confessed by all that acknowledge that there is a ,god4#a ,but about the matter and manner of his worship1 there are no small dissensions and contentions in the world4 ,i am not now attempting a reconciliation of these contenders2 the sickness of men's minds and wills doth make that impossible to any but ,god1 which else were not only possible1 but easy1 the terms of reconciliation being in themselves so plain and obvious as they are4 ,but it is directions to those that are willing to worship ,god aright1 which ,i am now to give4 ,direct4 ,i4 ,understand what it is to worship ,god aright1 lest you offer him vanity and sin for worship4 ,the worshipping of ,god is the direct acknowledging of his being and perfections to his honour4 ,indirectly or consequentially he is acknowledged in every obediential act by those that truly obey and serve him2 and this is indirectly and participatively to worship him2 and therefore all things are holy to the holy1 because they are holy in the use of all1 and ,holiness to the ,lord is1 as it were1 written upon all that they possess or do 7as they are holy73 but this is not the worship which we are here to speak of2 but that which is primarily and directly done to glorify him by the acknowledgment of his excellencies4 ,thus ,god is worshipped either inwardly by the soul alone1 or also outwardly by the body expressing the worship of the soul4 ,for that which is done by the body alone1 without the concurrence of the heart1 is not true worship1 but a hypocritical image or show of it1 equivocally called worship4#b ,the inward worship of the heart alone1 ,i have spoken of in the former part4 ,the outward or expressive worship1 is simple or mixed3 simple when we only intend ,god's worship immediately in the action2 and this is found chiefly in praises and thanksgiving1 which therefore are the most pure and simple sort of expressive worship4 ,mixed worship is that in which we join some other intention1 for our own benefit in the action2 as in prayer1 where we worship ,god by seeking to him for mercy2 and in reverent hearing or reading of his word1 where we worship him by a holy attendance upon his instructions and commands2 and in his sacraments1 where we worship him by receiving and acknowledging his benefits to our souls2 and in oblations1 where we have respect also to the use of the thing offered2 and in holy vows and oaths1 in which we acknowledge him our ,lord and ,judge4 ,all these are acts of divine worship1 though mixed with other uses4 ,it is not only worshipping ,god1 when our acknowledgments 7by word or deed7 are directed immediately to himself2 but also when we direct our speech to others1 if his praises be the subject of them1 and they are intended directly to his honour3 such are many of ,david's psalms of praise4 ,but where ,god's honour is not the thing directly intended1 it is no direct worshipping of ,god1 though all the same words be spoken as by others4 ,direct4 ,,ii4 ,understand the true ends and reasons of our worshipping ,god2 lest you be deceived by the impious who take it to be all in vain4 ,when they have imagined some false reasons to themselves1 they judge it vain to worship ,god1 because those reasons of it are vain4 ,and he that understandeth not the true reasons why he should worship ,god1 will not truly worship him1 but be profane in neglecting it1 or hypocritical in dissembling1 and heartless in performing it4 ,the reasons then are such as these4 #a4 ,the first ariseth from the use of all the world1 and the nature of the rational creature in special4 ,the whole world is made and upheld to be expressive and participative of the image and benefits of ,god4 ,god is most perfect and blessed in himself1 and needeth not the world to add to his felicity4 ,but he made it to please his blessed will1 as a communicative good1 by communication and appearance2 that he might have creatures to know him1 and to be happy in his light2 and those creatures might have a fit representation or revelation of him that they might know him4 ,and man is specially endowed with reason and utterance1 that he might know his ,creator appearing in his works1 and might communicate this knowledge1 and express that glory of his ,maker with his tongue1 which the inferior creatures express to him in their being4#c ,so that if ,god were not to be worshipped1 the end of man's faculties1 and of all the creation1 must be much frustrated4 ,man's reason is given him that he may know his ,maker2 his will1 and affections1 and executive powers are given him1 that he may freely love him and obey him2 and his tongue is given him principally to acknowledge him and praise him3 whom should ,god's work be serviceable to1 but to him that made it8 #b4 ,as it is the natural use1 so it is the highest honour of the creature to worship and honour his ,creator3 is there a nobler or more excellent object for our thoughts1 affections1 or expressions8 ,and nature1 which desireth its own perfection1 forbiddeth us to choose a sordid1 vile1 dishonourable work1 and to neglect the highest and most honourable4 #c4 ,the right worshipping of ,god doth powerfully tend to make us in our measure like him1 and so to sanctify and raise the soul1 and to heal it of its sinful distempers and imperfections4 ,what can make us good so effectually as our knowledge1 and love1 and communion with him that is the chiefest good8 ,nay1 what is goodness itself in the creature if this be not8 ,as nearness to the sun giveth light and heat1 so nearness to ,god is the way to make us wise and good2 for the contemplation of his perfections is the means to make us like him4 ,the worshippers of ,god do not exercise their bare understandings upon him in barren speculations2 but they exercise all their affections towards him1 and all the faculties of their souls1 in the most practical and serious manner1 and therefore are likeliest to have the liveliest impressions of ,god upon their hearts2 and hence it is that the true worshippers of ,god are really the wisest and the best of men1 when many that at a distance are employed in mere speculations about his works and him1 remain almost as vain and wicked as before1 and professing themselves wise1 are 7practically7 fools1 ,rom4 i4 #ba1 #bb4 #d4 ,the right worshipping of ,god1 by bringing the heart into a cleansed1 holy1 and obedient frame1 doth prepare it to command the body1 and make us upright and regular in all the actions of our lives2 for the fruit will be like the tree2 and as men are1 so will they do4 ,he that honoureth not his ,god1 is not like well to honour his parents or his king3 he that is not moved to it by his regard to ,god1 is never like to be universally and constantly just and faithful unto men4 ,experience telleth us that it is the truest worshippers of ,god that are truest and most conscionable in their dealings with their neighbours3 this windeth up the spring1 and ordereth and strengtheneth all the causes of a good conversation4 #e4 ,the right worshipping of ,god is the highest and most rational delight of man4 ,though to a sick1 corrupted soul it be unpleasant1 as food to a sick stomach1 yet to a wise and holy soul there is nothing so solidly and durably contentful4 ,as it is ,god's damning sentence on the wicked1 to say1 ,depart from me1 ,matt4 xxv4 #da2 vii4 #bc1 so holy souls would lose their joys1 and take themselves to be undone1 if ,god should bid them1 ,depart from me2 worship me1 and love me1 and praise me no more4 ,they would be weary of the world1 were it not for ,god in the world2 and weary of their lives1 if ,god were not their life4 #f4 ,the right worshipping of ,god prepareth us for heaven1 where we are to behold him1 and love and worship him for ever4 ,god bringeth not unprepared souls to heaven3 this life is the time that is purposely given us for our preparation2 as the apprenticeship is the time to learn your trades4 ,heaven is a place of action and fruition1 of perfect knowledge1 love1 and praise3 and the souls that will enjoy and praise ,god there1 must be disposed to it here2 and therefore they must be much employed in his worship4 #g4 ,and as it is in all these respects necessary as a means1 so ,god hath made it necessary by his command4#d ,he hath made it our duty to worship him constantly2 and he knoweth the reason of his own commands4 ,it is written1 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve1 ,matt4 iv4 #aj4 ,if ,god should command us nothing1 how is he our ,governor and our ,god8 and if he command us any thing1 what should he command us more fitly than to worship him8 and he that will not obey him in this1 is not like to obey him well in any thing2 for there is nothing that he can with less show of reason except against2 seeing all the reason in the world must confess1 that worship is most due to ,god from his own creatures4 ,these reasons for the worship of ,god being undeniable1 the objections of the infidels and ungodly are unreasonable3 as1 ,object4 #a4 ,that our worship doth no good to ,god2 for he hath no need of it4 ,answ4 ,it pleaseth and honoureth him1 as the making of the world1 and the happiness of man doth3 doth it follow that there must be no world1 nor any man happy1 because ,god hath no need of it1 or no addition of felicity by it8 ,it is sufficient that it is necessary and good for us1 and pleasing unto ,god4 ,object4 #b4 ,proud men are unlikest unto ,god2 and it is the proud that love to be honoured and praised4 ,answ4 ,pride is the affecting of an undue honour1 or the undue affecting of that honour which is due4 ,therefore it is that this affectation of honour in the creature is a sin1 because all honour is due to ,god1 and none to the creature but derivatively and subserviently4 ,for a subject to affect any of the honour of his king1 is disloyalty2 and to affect any of the honour of his fellow-subjects is injustice3 but ,god requireth nothing but what is absolutely his due2 and he hath commanded us1 even towards men1 to give fear and honour to whom they are due1 ,rom4 xiii4 #g4 ,direct4 ,,iii4 ,labour for the truest knowledge of the ,god whom you worship4 ,let it not be said of you1 as ,christ said to the ,samaritan woman1 ,john iv4 #bb1 ,ye worship ye know not what2 nor as it is said of the ,athenians1 whose altar was inscribed1 ,to the unknown ,god1 ,acts xvii4 #bc4 ,you must know whom you worship2 or else you cannot worship him with the heart1 nor worship him sincerely and acceptably1 though you were at never so great labour and cost3 ,god hath no pleasure in the sacrifice of fools1 ,eccles4 v4 #a1 #d4 ,though no man know him perfectly1 you must know him truly4 ,and though ,god taketh not every man for a blasphemer1 and denier of his attributes1 whom contentious1 peevish wranglers call so1 because they consequentially cross some espoused opinions of theirs2 yet real misunderstanding of ,god's nature and attributes is dangerous1 and tendeth to corrupt his worship by the corrupting of the worshippers4 ,for such as you take ,god to be1 such worship you will offer him2 for your worship is but the honourable acknowledgment of his perfections2 and mistakingly to praise him for supposed imperfections1 is to dishonour him and dispraise him4 ,if to know ,god be your eternal life1 it must needs be the life of all your worship4 ,take heed therefore of ignorance and error about ,god4 ,direct4 ,,iv4 ,understand the office of ,jesus ,christ as our great ,high ,priest1 by whose mediation alone we must have access to ,god4#e ,whether there should have been any priesthood for sacrifice or intercession if there had been no sin1 the ,scripture telleth us not expressly2 but we have great reason to conjecture there would have been none1 because there would not have been any reasons for the exercise of such an office4 ,but since the fall1 not only the ,scriptures1 but the practice of the whole world1 doth tell us that the sinful people are unmeet immediately thus to come to ,god1 but that they must come by the mediation of the priest1 as a sacrificer and intercessor4 ,so that either nature teacheth sinners the necessity of some mediator1 or the tradition of the church hath dispersed the knowledge of it through the world3 and certainly no other priest but ,christ can procure the acceptance of a sinful people upon his own account2 nor be an effectual mediator for them to ,god1 unless in subserviency to an effectual mediator who can procure us access and acceptance for his own sake4 ,for all other priests are sinners as well as the people1 and have as much need of a mediator for themselves4 #a4 ,see therefore that you never appear before ,god1 but as sinners1 that have offended him1 and have deserved to be cast out of his favour for ever1 and such as are in absolute necessity of a mediator to procure their access and acceptance with ,god3 come not to ,god without the sense of sin and misery4 #b4 ,see also that you come as those that have a mediator in the presence of ,god2 even ,jesus our ,high ,priest who appeareth before ,god continually to make intercession for us3 come therefore with holy boldness1 and confidence1 and joy1 having so sure and powerful a ,friend with ,god1 the ,beloved of the ,father1 whom he heareth always4#f ,direct4 ,v4 ,look carefully to the state of thy soul1 that thou bring not an unholy heart to worship the most holy ,god4 ,come not in the love of sin1 nor in the hatred of holiness2 for otherwise thou hatest ,god1 and art hated of him1 as bringing that before him which he cannot but hate4 ,and it is easy to judge how unfit they are to worship ,god1 that hate him2 and how unlike they are to be accepted by him whom he hateth4 ,psal4 v4 #c-g1 ,my voice shalt thou hear in the morning1 ,o ,lord3 in the morning will ,i direct my prayer unto thee1 and will look up3 for thou art not a ,god that hath pleasure in wickedness1 neither shall evil dwell with thee4 ,the foolish shall not stand in thy sight2 thou hatest all the workers of iniquity4--,thou shalt destroy them that speak leasing3 the ,lord will abhor the bloody and deceitful man4 ,but as for me1 ,i will come into thy house in the multitude of thy mercies1 and in thy fear will ,i worship towards thy holy temple4 ,psal4 lxvi4 #ah1 ,if ,i regard iniquity in my heart1 the ,lord will not hear me4 ,psal4 xv4 #a1 #b1 ,who shall abide in ,god's tabernacle1 but he that walketh uprightly and worketh righteousness8 ,god will be sanctified in them that come nigh him1 ,lev4 x4 #c2 and are unsanctioned persons fit for this8 ,and can the unholy offer him holy worship8 ,the carnal mind is enmity against ,god2 is it fit then to serve and honour him8 ,rom4 i4 #g1 #h4 ,see #b ,cor4 vi4 #ae-ah4 ,let him that nameth the name of ,christ depart from iniquity1 #b ,tim4 ii4 #ai4 ,it is a purified1 peculiar1 holy people that ,christ hath redeemed to be the worshippers of ,god1 and as priests to offer him acceptable sacrifice1 ,tit4 ii4 #ad2 #a ,pet4 ii4 #e1 #i4 ,if you will receive the kingdom that cannot be moved1 you must have grace in your hearts to serve ,god acceptably with reverence and godly fear2 for our ,god is a consuming fire1 ,heb4 xii4 #bh1 #bi4 ,i know an ungodly person1 as soon as he hath any repenting thoughts1 must express them in confession and prayer to ,god4 ,but as no prayers of an ungodly man are profitable to him1 but those which are acts of his penitent return towards ,god2 so no worship of ,god hath a promise of divine acceptance1 but that which is performed by such as sincerely return to ,god 7and such are not ungodly74 ,the sacrifice of the wicked is abomination to the ,lord1 but the prayer of the upright is his delight1 ,prov4 xv4 #h4 ,i know the wicked must seek the ,lord while he may be found1 and call upon him while he is near2 but it must be in forsaking his way and thoughts1 and turning to the ,lord1 ,isa4 lv4 #f1 #g4 ,simon ,magus must first repent of his wickedness1 and then pray that the thoughts of his heart may be forgiven him1 ,acts viii4 #bb4 ,o come not in thy unholy1 carnal state to worship ,god1 unless it be as a penitent returner to him1 to lament first thy sin and misery1 that thou mayst be sanctified and reconciled1 and fit to worship him4 ,direct4 ,,vi4 ,yet take it not as sufficient that thou art in a state of sanctification1 but also particularly sanctify thyself to every particular address to ,god in holy worship4 ,even the child of a king will not go rudely in dirt and filthiness into his father's presence4 ,who would not search his heart and life1 and cleanse his soul from his particular pollution1 by renewed repentance and purposes of reformation1 before he venture to speak to ,god8 ,particular sins have made sad breaches between ,god and his children1 and made foul work in souls that the blood of ,christ had cleansed4 ,search therefore with fear1 lest there should be any reviving sin1 or any hidden root of bitterness1 or any transgression which thou winkest at or wilfully cherishest in thyself2 that1 if there be such1 thou mayst bewail and hate it1 and not come to ,god as if he had laid by his hatred of sin4 ,direct4 ,,vii4 ,whenever thou comest to worship ,god1 labour to awaken thy soul to a reverent apprehension of the presence1 and greatness1 and holiness of his majesty1 and to a serious apprehension of the greatness and excellency of the holy work which thou takest in hand4 ,remember with whom thou hast to do1 ,heb4 iv4 #ac4 ,to speak to ,god1 is another kind of work than to speak to the greatest prince on earth1 yea1 or the greatest angel in heaven4 ,be holy1 for the ,lord your ,god is holy4 ,to sanctify the name of ,god1 and come in holiness before him1 is to apprehend him as infinitely advanced above the whole creation1 and to come with hearts that are separated from common things to him1 and elevated above a common frame4 ,a common frame in worship 7such as we have about our common business7 is mere profaneness4 ,if it be common it is unclean4 ,look to your feet when you go to the house of ,god1 ,eccl4 v4 #a4 ,put off the shoes of earthly1 common1 unhallowed affections1 whenever you tread on holy ground1 that is1 when you are about holy work1 and when you draw near the holy ,god4 ,in reverent adoration say as ,jacob1 ,how dreadful is this place6 this is none other but the house of ,god1 and this is the gate of heaven1 ,gen4 xxviii4 #ag4 ,see ,isa4 vi4 #a1 #c1 #e4 ,direct4 ,,viii4 ,in the worship of ,god1 remember your communion with the holy angels1 and with all the hosts of heaven4#g ,you are the servants of the same ,god1 and though you are yet far below them1 you are doing that which tendeth towards their dignity2 for you must be equal with them4 ,your work is partly of the same kind with theirs3 it is the same holy ,majesty that you admire and praise1 though you see him yet but as in a glass4 ,and the angels are some of them present with you1 and see you1 though you see not them3 #a ,cor4 xi4 #aj1 you are commanded to respect them in your behaviour in ,god's worship4 ,if the eye of faith were so far opened1 as that in all your worshipping of ,god1 you saw the blessed companies of angels1 though not in the same place and manner with you1 yet in the same worship and in communion with you1 admiring1 magnifying1 extolling1 and praising the most glorious ,god1 and the glorified ,redeemer1 with flaming1 fervent1 holy minds1 it would sure do much to elevate your souls1 and raise you up to some imitation or resemblance of them4#h ,you find that in ,god's public worship1 it is a great help to the soul1 in holy cheerfulness and fervour1 to join with a full assembly of holy1 fervent1 cheerful worshippers3 and that it is very difficult to the best1 to keep up life and fervent cheerfulness in so small1 or ignorant1 or profane a company1 as where there is no considerable number to concur with us4 ,oh then1 what a raising help would it be1 to praise ,god as within the sight and hearing of the heavenly praises of the angelical choir6 ,you see how apt men are to be conformed to the company that they are in4 ,they that are among dancers1 or gamesters1 or tipplers1 or filthy talkers1 or scorners1 or railers1 are apt to do as the company doth1 or at least to be the more disposed to it4 ,and they that are among saints1 in holy worship or discourse1 are apt to imitate them much more than they would do in other company4 ,and what likelier way is there1 to make you like angels in the worshipping of ,god1 than to do it as in the communion of the angels8 and by faith to see and hear them in the concert8 ,the angels disdain not to study our studies1 and to learn by the church the manifold wisdom of ,god1 ,eph4 iii4 #aj2 #a ,pet4 i4 #ab4 ,they are not so far from us1 nor so strange to us and our affairs1 as that we should imagine ourselves to be out of their communion4 ,though we may not worship them1 ,col4 ii4 #ah1 we must worship as with them4 ,direct4 ,,ix4 ,take special care to the matter of your worship1 that it be such as is agreeable to the will of ,god1 to the holiness of his nature1 and the directions of his word2 and such as hath a promise of his acceptance4 ,offer him not the sacrifice of fools1 who know not that they do evil1 and are adding to their sins1 while they think they are pleasing him4 ,bring no false fire unto his altars3 let your zeal of ,god be according to knowledge4 ,for no zeal will make a corrupt1 unlawful kind of worship1 to be acceptable unto ,god4#i ,direct4 ,x4 ,see that you perform every part of worship to the proper end to which it is appointed2 both as to the ultimate1 remote1 and nearest end4 ,the end is essential to these relative duties4 ,if you intend not the right end1 you make another thing of it3 as the preaching of a sermon to edify the church1 or putting up a prayer to procure ,god's blessings1 is not the same thing as a stage-player's profane repeating the same words in scorn of godliness1 or an hypocrite's using them for commodity or applause4 ,the ultimate end of all worship and all moral actions is the same1 even the pleasing and glorifying ,god1 #a ,cor4 x4 #ca2 #b ,tim4 ii4 #d4aj ,besides which every part of worship hath its proper1 nearest end4 ,these must not only be distinctly known1 but actually intended4 ,it is ,god in ,christ that a holy worshipper thirsteth after and seeketh for in every part of worship1 either to know more of ,god1 and of his will1 and blessings2 or to have some more communion with him1 or some further grace communicated from him1 to receive his pardoning1 or cleansing1 or quickening1 or confirming1 or comforting1 or exalting grace2 to be honoured or delighted in his holy service1 or to make known his grace and glory for the good of others1 and the honour of his name4#aa ,here it is that ,god proclaimeth his name1 as ,exod4 xxxiv4 #f4 ,the ordinances of ,god's worship are like the tree in which ,zaccheus climbed up 7being of himself too low7 to have a sight of ,christ4 ,here we come to learn the will of ,god for our salvation2 and must enter the assembly with such resolutions as ,cornelius and his company met1 ,acts x4 #cc1 ,we are all here met to hear all things commanded thee of ,god3 and as ,acts ii4 #cg1 and ,acts xvi4 #cj1 to learn what we must do to be saved4 ,hither we come for that holy light1 which may show us our sin1 and show us the grace which we have received1 and show us the unspeakable love of ,god1 till we are humbled for sin1 and lifted up by faith in ,christ1 and can with ,thomas1 as it were1 put our fingers into his wounds1 and say in assurance1 ,my ,lord and my ,god3 and as ,psal4 xlviii4 #ad1 ,this ,god is our ,god for ever and ever3 he will be our guide even unto death4 ,here we do as it were with ,mary sit at the feet of ,jesus1 to hear his word1 ,luke x4 #ci1 that fire from heaven may come down upon our hearts1 and we may say1 ,did not our hearts burn within us while he spake to us1 and while he opened to us the ,scriptures8 ,luke xxiv4 #cb4 ,here we cry to him as the blind man1 ,mark x4 #ea1 ,lord1 that ,i may receive my sight4 ,we cry here to the watchmen1 ,cant4 iii4 #c1 ,saw ye him whom my soul loveth4 ,here we are in his banqueting house1 under the banner of his love1 ,cant4 ii4 #d4 ,we have here the sealing and quickenings of his ,spirit1 the mortification of our sin1 the increase of grace1 and a prospect into eternal life1 and a foresight of the endless happiness there4 ,see then that you come to the worship of ,god with these intentions and expectations2 that if ,god or conscience call to you1 7as ,god did sometime to ,elias17 ,what dost thou here8 you may truly answer1 ,i came to seek the ,lord my ,god1 and to learn his will that ,i might do it4 ,and that your sweet delights may make you say1 ,psal4 lxxxiv4 #d1 ,blessed are they that dwell in thy house1 they will be still praising thee4 ,if thou come to the worship of ,god in mere custom1 or to make thy carnal heart believe that ,god will forgive thee because thou so far servest him1 or to quiet thy conscience with the doing of a formal task of duty1 or to be seen of men1 or that thou mayst not be thought ungodly1 if these be thy ends1 thou wilt speed accordingly4 ,a holy soul cannot live upon the air of man's applause1 nor upon the shell of ordinances1 without ,god who is the kernel and the life of all3 it is the love of ,god that brings them thither1 and it is love that they are exercising there1 and the end of love1 even the nearer approach of the soul to ,god1 which they desire and intend4 ,be sure then that these be the true and real intentions of thy heart4 ,sidenote3 ,how to know that we have the right ends in worship4 ,quest4 ,but how shall ,i know whether indeed it be ,god himself that ,i am seeking1 and that ,i perform his worship to the appointed ends8 ,answ4 ,in so great a business it is a shame to be unacquainted with your intentions4 ,if you take heed what you do1 and look after your hearts1 you may know what you come for1 and what is your business there4 ,but more particularly1 you may discern it by these marks3 #a4 ,he that hath right ends1 and seeketh ,god1 will labour to suit all his duties to those ends1 and will like that best which is best suited to them2 he will strive so to preach1 and hear1 and pray1 not as tends most to preferment or applause1 but as tendeth most to please and honour ,god1 and to attain his grace2 and he will love that sermon or that prayer best1 that is best fitted to bring up his soul to ,god1 and not that which tickleth a carnal ear4 ,mark what you fit the means to1 and you may perceive what is your end4 #b4 ,if it be ,god himself that you seek after in his worship1 you will not be satisfied without ,god3 it is not the doing of the task that will satisfy you1 nor yet the greatest praise of men1 no not of the most godly men2 but so far as you have attained your end1 in the cleansing1 or quickening1 or strengthening of the soul1 or getting somewhat nearer ,god1 or pleasing or honouring him1 so far only you will be contented4 #c4 ,if ,god be your end1 you will be faithful in the use of that more private and spiritual worship1 where ,god is to be found1 though no human applause be there to be attained4 #d4 ,and you will love still the same substantial1 necessary truth and duty1 which is to your souls as bread and drink is to your bodies2 when those that have carnal ends will be looking after variety and change1 and will be weary of the necessary bread of life4 ,by observing these things you may discern what are your ends in worship4 ,and here ,i must not let go this necessary direction1 till ,i have driven on the reader with some more importunity to the serious practice of it4 ,it is lamentable to see1 how many turn the worship of ,god into vile hypocrisy1 and dead formality2 and offer ,god a carrion for a sacrifice2 and yet their consciences are so far from checking them for this heinous sin1 that they are much pleased and quieted by it1 as if they had deserved well of ,god1 and proved themselves very godly people1 and by this sin had made him amends for the common sins of their lives4 ,is it ,god himself1 and his sanctifying grace1 that those men seek after in his worship1 who hate his grace and scorn sanctification1 and can leave ,god to be enjoyed by others1 if they may but enjoy their fleshly pleasures1 and riches1 and honours in the world8 ,even the haters of ,god and holiness are so blinded1 as to persuade themselves that in his worship they are truly seeking that ,god and holiness which they hate4 ,and oh what a deal of pains is many a formal hypocrite at to little purpose2 in spending many hours in outside1 heartless1 lifeless worship1 while they never thirsted after ,god1 nor after a holy conformity to him1 communion with him1 or fruition of him1 in all their lives6#ab ,oh what a deal of labour do these ,pharisees lose in bodily exercise which profiteth nothing1 for want of a right end in all that they do6 because it is not ,god that they seek3 when godliness is profitable to all things1 #a ,tim4 iv4 #h4 ,and what is godliness but the soul's devotedness to ,god1 and seeking after him8 ,we have much ado to bring some men from their diversions to ,god's outward worship2 but oh how much harder is it to bring the soul unfeignedly to seek ,god in that worship where the body is present6 ,when ,david in the wilderness was driven from the sanctuary1 he crieth out in the bitterness of his soul1 ,as the hart panteth after the water brooks1 so panteth my soul after thee1 ,o ,god3 my soul thirsteth for ,god1 for the living ,god3 when shall ,i come and appear before ,god8 ,my tears have been my meat day and night1 while they continually say unto me1 ,where is thy ,god8 ,you see here that it was ,god himself that ,david thirsted after in his worship4 ,alas6 what is all the outward pomp of worship1 if ,god be not the end and life of all8 ,without him how vain a thing would the words of prayer1 and preaching1 and the administration of the sacraments be6 ,it is not the dead letter1 but the quickening ,spirit that maketh the dead in sin to live2 that convinceth or comforteth the soul2 or maketh the worshipper holy or happy4 ,nay1 it is some aggravation of your misery1 to be destitute of true communion with ,god1 while you seem to worship him2 and to be far from him in the heart1 while you draw so near him with the lips2 to boast of the temple of the ,lord1 and be forsaken by the ,lord of the temple6 ,that ,capernaum shall be cast down to hell1 that is but thus lifted up to heaven2 and it will be easier for ,sodom in the day of judgment1 than for such as had the public ordinances without ,god4 ,david left the ark with ,absalom at ,jerusalem2 but ,god was not with ,absalom but with ,david4#ac ,no marvel if such hypocrites grudge at all that is costly in ,god's service2 even the necessary maintenance of the ministers2 for if they have only the shell of ordinances without ,god1 it will scarce requite them for their cost4 ,no marvel if they think all their pains too much1 when they take up with the chaff which is scarcely worth their pains4 ,no wonder if they find small pleasure in ,god's service2 for what pleasure is there in the husks or chaff1 or in a deaf nut8 ,no wonder if they grow no better1 no holier or stronger by it2 for what strength will chaff and shadows breed8 ,no marvel if they are quickly weary1 and if a little of such religion seem enough1 when the life1 and spirits1 and strength1 and sweetness is neglected4 ,o sinners1 remember1 that ,god desireth not yours but you1 and all your wealth and service is as nothing to him1 if he have not yourselves 7when yet you are so little worth the having74 ,nay1 how earnestly doth he sue to have you6 how dearly hath he bought you6 he may challenge you as his own4 ,answer this kindness of ,god aright2 let no ordinance nor any common mercy satisfy you1 if you have not ,god himself4 ,and to encourage you let me further tell you1 #a4 ,if it be ,god himself that thou seekest in his worship 7sincerely7 thou shalt find him3 because thou hast chosen the better part1 it shall not be taken from thee4#ad ,because thou hungerest and thirstest after him thou shalt be satisfied4 ,what joyful news is this to the thirsty soul6 #b4 ,thou art more welcome to ,god with these high desires2 this holy ambition and aspiring of love is only acceptable to him4 ,if all ordinances be nothing to thee without ,god1 he will see that thou understandest the true use of ordinances1 and put down thy name among his lovers1 whom he cannot despise4 ,he loveth not to see men debase their souls1 to feed on husks and chaff with hypocrites1 any more than to feed on filth and dirt1 with sensualists and worldlings4 ,as he accepted ,solomon's prayer because he asked not for little things1 but for great1#ae so he is very much pleased with the soul1 that is unsatisfied with all the world1 and can be content with nothing lower or worse than ,god himself4 #c4 ,nay1 because thou seekest ,god himself1 thou shalt have all things with him that are worth the having1 ,matt4 vi4 #cc2 ,rom4 viii4 #bh4 ,when hypocrites have but the carcass and shadow1 it is thou that shalt have the substantial food and joy4 ,as they that were with ,paul when he was converted1 did hear the voice but saw no man1 ,acts ix4 #g2 so others shall hear the sound of the word1 and the name of ,god1 but it is thou that shalt see him by faith that is invisible1 and feel the power and efficacy of all4 ,thou shalt hear ,god speak to thee1 when he that sitteth in the same seat with thee1 shall hear no more than the voice of man4 ,it is he that seeketh after ,god in his ordinances1 that is religious in good sadness1 and is employed in a work1 that is worthy of an immortal1 rational soul4 ,the delights of ordinances as they are performed by man1 will savour of his imperfections1 and taste of the instrument1 and have a bitterness often mixed with the sweet2 when the delight that cometh from ,god himself will be more pure4 ,ordinances are uncertain3 you may have them to-day1 and lose them to-morrow6 when ,god is everlasting1 and everlastingly to be enjoyed4 ,o therefore take not up short of ,god1 in any of his worship1 but before you set upon it1 call up your souls to mind the end1 and tell them what you are going to do1 that you miss not of the end for want of seeking it4 ,the devil will give hypocritical worldlings leave to play them with the most excellent ordinances1 if he can but keep ,god out of sight1 even as you will let your children play them with a box of gold1 as long as it is shut1 and they see not what is within4 ,direct4 ,,xi4 ,be laborious with your hearts in all ,god's worship to keep them employed on their duty2 and be watchful over them1 lest they slug or wander4#af ,remember that it is heart work that you are principally about4 ,and therefore see that your hearts be all the while at work4 ,take yourselves as idle when your hearts are idle4 ,and if you take not pains with them1 how little pains will they take in duty6 ,if you watch them not1 how quickly will they lie down1 and forget what they are doing1 and fall asleep when you are in treaty with ,god6 ,how easily will they turn aside1 and be thinking of impertinent vanities6 ,watch therefore unto prayer and every duty1 #a ,pet4 iv4 #g2 #b ,tim4 iv4 #e4 ,direct4 ,,xii4 ,look up to heaven as that which all your duties tend to1 that from thence you may fetch your encouraging motives4 ,do all as a means to life eternal2 separate no duty from its reward and end4 ,as the traveller remembereth whither he is going all the way1 and a desired end doth make the foulest steps seem tolerable2 so think in every prayer you put up1 and in every duty1 that it is all for heaven4 ,direct4 ,,xiii4 ,depend upon the ,spirit of ,god for help4 ,you cannot seek ,god spiritually and acceptably without him4 ,think not that you are sufficient to worship ,god aright without his help4 ,where this is despised or neglected1 you see what lamentable work is made by blind1 corrupted nature in ,god's service4 ,sensual wretches that have not the ,spirit1 are fitter for any thing than to worship ,god4#ag ,if he that hath not the ,spirit of ,christ be none of his1 ,rom4 viii4 #i1 then he that pretends to worship ,god without the ,spirit of ,christ1 can ill think to be heard for the sake of ,christ4 ,direct4 ,,xiv4 ,look also to your tongues and the deportment of your bodies1 that the whole man may worship ,god in holiness as he requireth4 ,pretend not your good meanings1 nor the spirituality of your worship1 to excuse you from worshipping also with your bodies4 ,your hearts must be first looked to2 but your words and bodies must be next looked to2 and if you regard not these1 it is hardly credible that you regard your hearts4 #a4 ,your words and gestures are the due expression of your hearts2 and the heart will desire to express itself as it is4 ,many would express their hearts to be better than they are2 and therefore good expressions are oft to be suspected4 ,but few would express their hearts as worse than they are2 and therefore bad appearances do seldom lie4 #b4 ,your words and actions are needful to the due honouring of ,god4 ,as evil words and actions do dishonour him1 and the unseemly1 disorderly performance of his service1 is very injurious to such holy things2 so your meet and comely words and gestures are the external beauty of the worship which you perform2 and ,god should be served with the best4 #c4 ,your words and gestures reflect much on your own hearts4 ,as acts tend to the increase of the habits2 so the external expressions tend to increase the internal affections1 whether they be good or evil4 #d4 ,your words and gestures must be regarded for the good of others1 who see not your hearts1 but by these expressions4 ,and where many have communion in worshipping ,god1 such acts of communion are of great regard4 #a ,qui totos dies precabantur et immolabant1 ut sui liberi sibi superstites essent1 superstitiosi sunt appellati1 quod nomen patuit postea latius4 ,qui autem omnia1 qu ad cultum ,deorum pertinerent1 diligenter retractarent1 et tanquam relegerent1 sunt dicti religiosi1 ex relegendo2 ut elegantes ex eligendo1 a diligendo diligentes1 ex intelligendo intelligentes4 ,superstitiosi et religiosi1 alterum vitii nomen1 alterum laudis4 ,cicer4 ,nat4 ,deor4 lib4 ii4 pag4 #gc1 #gd4 #b ,if they that serve their ,god with mere words1 and ceremony1 and mimical actions1 were so served themselves1 they might be silenced with ,aristippus's defence of his gallantry and sumptuous fare1 ,si vituperandum1 ait1 hoc esset1 in celebritatibus deorum profecto non fieret4 ,laert4 in ,aristip4 ,so ,plato allowed drunkenness only in the feasts of ,bacchus4 #c ,read ,mr4 ,herbert's ,poem called ,providence4 #d ,psal4 xlv4 #aa2 lxvi4 #d2 lxxxvi4 #i2 xcv4 #f2 xcix4 #e4 #e ,heb4 viii4 #c4 #f ,heb4 vii4 #bg1 #bh2 ix4 #bf1 #bh2 x4 #ai-bb1 #ac1 #bd2 vi4 #bj2 vii4 #be1 #bf2 ,matt4 xvii4 #e2 ,john xi4 #db4 #g ,luke xx4 #cf2 see ,eccl4 v4 #e2 ,psal4 cxxxviii4 #a2 ,isa4 vi4 #b4 #h ,see ,mr4 ,ambrose's book of ,communion with ,angels2 and ,zanchy on the same subject3 and ,mr4 ,lawrence's and ,dr4 ,hammond's ,annotat4 on #a ,cor4 xii4 #i ,adulterium est1 impium est1 sacrilegium est1 quodcunque humano furore instituitur1 ut dispositio ,divina violetur4 ,cyprian4 ,eccl4 v4 #a1 #b2 ,lev4 x4 #a-c2 ,rom4 x4 #b1 #c4 #aj #a ,thess4 ii4 #d2 ,col4 i4 #aj2 ,john viii4 #bi2 #a ,cor4 vii4 #cb2 ,heb4 xi4 #f2 #a ,john iii4 #bb4 #aa ,psal4 xlii42 lxxxiv4 #ab #b ,tim4 iii4 #e2 #a ,tim4 iv4 #g4 #ac ,isa4 xxix4 #ac2 ,matt4 xv4 #h2 xi4 #bc1 #bd2 #b ,sam4 xv4 #be1 #bh1 #bi4 #ad ,luke x4 #db4 #ae #b ,chron4 i4 #aj-ab4 #af ,eph4 vi4 #ah2 ,luke xxi4 #cf2 ,rev4 iii4 #c2 ,col4 iv4 #b2 ,matt4 xiii4 #cc-cg4 #ag ,jude #ai4 ,,chapter ,,ii4 ,,directions ,,about ,,the ,,manner ,,of ,,worship1 ,,to ,,avoid ,,all ,,corruptions1 ,,and ,,false1 ,,unacceptable ,,worshipping ,,of ,,god4 ,the lamentable contentions that have arisen about the manner of ,god's worship1 and the cruelty1 and blood1 and divisions1 and uncharitable revilings which have thence followed1 and also the necessary regard that every christian must have to worship ,god according to his will1 do make it needful that ,i give you some directions in this case4 ,direct4 ,i4 ,be sure that you seriously and faithfully practise that inward worship of ,god1 in which the life of religion doth consist3 as to love him above all1 to fear him1 believe him1 trust him1 delight in him1 be zealous for him2 and that your hearts be sanctified unto ,god1 and set upon heaven and holiness3 for this will be an unspeakable help to set you right in most controversies about the worshipping of ,god4#ah ,nothing hath so much filled the church with contentions1 and divisions1 and cruelties about ,god's worship1 as the agitating of these controversies by unholy1 unexperienced persons3 when men that hate a holy life1 and holy persons1 and the holiness of ,god himself1 must be they that dispute what manner of worship must be offered to ,god by themselves and others1 and when the controversies about ,god's service are fallen into the hands of those that hate all serious serving of him1 you may easily know what work they will make of it4 ,as if sick men were to determine or dispute what meat and drink themselves and all other men must live upon1 and none must eat but by their prescripts1 most healthful men would think it hard to live in such a country4 ,as men are within1 so will they incline to worship ,god without4 ,outward worship is but the expression of inward worship2 he that hath a heart replenished with the love and fear of ,god1 will be apt to express it by such manner of worship1 as doth most lively and seriously express the love and fear of ,god4 ,if the heart be a stranger or an enemy to ,god1 no marvel if such worship him accordingly4 ,o could we but help all contenders about worship to the inward light1 and life1 and love1 and experience of holy1 serious christians1 they would find enough in themselves1 and their experiences1 to decide abundance of controversies of this kind 7though still there will be some1 that require also other helps to decide them47 ,it is very observable in all times of the church1 how in controversies about ,god's worship1 the generality of the godly1 serious people1 and the generality of the ungodly and ludicrous worshippers1 are ordinarily of differing judgments6 and what a stroke the temper of the soul hath in the determination of such cases6 ,direct4 ,,ii4 ,be serious and diligent also in all those parts of the outward worship of ,god that all sober christians are agreed in4 ,for if you be negligent and false in so much as you confess1 your judgment about the controverted part is not much to be regarded4 ,god is not so likely to direct profane ones and false-hearted hypocrites1 and bless them with a sound judgment in holy things1 7where their lives show that their practical judgments are corrupt17 as the sincere that obey him in that which he revealeth to them4 ,we are all agreed that ,god's word must be your daily meditation and delight1 ,psal4 i4 #b2 and that you should speak of it lying down and rising up1 at home and abroad1 ,deut4 vi4 #f-h2 and that we must be constant1 fervent1 and importunate in prayer1 both in public and private1 #a ,thess4 v4 #ag2 ,luke xviii4 #a2 ,james v4 #af4 ,do you perform this much faithfully or not8 ,if you do1 you may the more confidently expect that ,god should further reveal his will to you1 and resolve your doubts1 and guide you in the way that is pleasing to him4 ,but if you omit the duty that all are agreed on1 and be unfaithful and negligent in what you know1 how unmeet are you to dispute about the controverted circumstances of duty6 ,to what purpose is it that you meddle in such controversies8 ,do you do it wilfully to condemn yourselves before ,god1 and shame yourselves before men1 by declaring the hypocrisy which aggravateth your ungodliness8 ,what a loathsome and pitiful thing is it1 to hear a man bitterly reproach those who differ from him in some circumstances of worship1 when he himself never seriously worshipped ,god at all6 when he meditateth not on the word of ,god1 and instead of delighting in it1 maketh light of it1 as if it little concerned him2 and is acquainted with no other prayer than a little customary lip-service6 ,is such an ungodly neglecter of all the serious worship of ,god1 a fit person to fill the world with quarrels about the manner of his worship8 ,direct4 ,,iii4 ,differ not in ,god's worship from the common sense of the most faithful1 godly christians1 without great suspicion of your own understandings1 and a most diligent trial of the case4 ,for if in such practical cases the common sense of the faithful be against you1 it is to be suspected that the teaching of ,god's ,spirit is against you2 for the ,spirit of ,god doth principally teach his servants in the matter of worship and obedience4 ,sidenote3 ,the disadvantages of ungodly men in judging of holy worship4 ,there are several errors that ,i am here warning you to avoid3 #a4 ,the error of them that rather incline to the judgment of the ungodly multitude1 who never knew what it was to worship ,god in spirit and truth4 ,consider the great disadvantages of these men to judge aright in such a case4 7#a47 ,they must judge them without that teaching of the ,spirit1 by which things spiritual are to be discerned1 #a ,cor4 ii4 #ac1 #ae4 ,he that is blind in sin must judge of the mysteries of godliness4 7#b47 ,they must judge quite contrary to their natures and inclinations1 or against the diseased habits of their wills3 and if you call a drunkard to judge of the evil of drunkenness1 or a whoremonger to judge of the evil of fornication1 or a covetous1 or a proud1 or a passionate man to judge of their several sins1 how partial will they be6 ,and so will an ungodly man be in judging of the duties of godliness4 ,you set him to judge of that which he hateth4 #c4 ,you set him to judge of that which he is unacquainted with3 it is like he never thoroughly studied it2 but it is certain he never seriously tried it1 nor hath the experience of those1 that have long made it a great part of the business of their lives4 ,and would you not sooner take a man's judgment in physic1 that hath made it the study and practice of his life1 than a sick man's that speaketh against that which he never studied or practised1 merely because his own stomach is against it8 ,or will you not sooner take the judgment of an ancient pilot about navigation1 than one's that was never at sea8 ,the difference is as great in this present case4 #b4 ,and ,i speak this also to warn you of another error1 that you prefer not the judgment of a sect or party1 or some few godly people1 against the common sense of the generality of the faithful2 for the ,spirit of ,god is likelier to have forsaken a small part of godly people1 than the generality1 in such particular opinions1 which even good men may be forsaken in3 or if it be in greater things1 it is more unreasonable and more uncharitable for me to suspect that most that seem godly are hypocrites and forsaken of ,god1 than that a party or some few are so4 ,direct4 ,,iv4 ,yet do not absolutely give up yourselves to the judgment of any in the worshipping of ,god1 but only use the advice of men in a due subordination to the will of ,god1 and the teaching of ,jesus ,christ4 ,otherwise you will set man in the place of ,god1 and will reject ,christ in his prophetical office1 as much as using co-ordinate mediators is a rejecting him in his priestly office4 ,none must be called master1 but in subordination to ,christ1 because he is our ,master1 ,matt4 xxiii4 #h-aj4 ,direct4 ,v4 ,condemn not all that in others1 which you dare not do yourselves2 and practise not all that yourselves1 which you dare not condemn in others4#ai ,for you are more capable of judging in your own cases1 and bound to do it with more exactness and diligent inquiry1 than in the case of others4 ,ofttimes a rational doubt may necessitate you to suspend your practice1 as your belief or judgment is suspended2 when yet it will not allow you to condemn another whose judgment and practice hath no such suspension4 ,only you may doubt whether he be in the right1 as you doubt as to yourself4 ,and yet you may not therefore venture to do all that you dare not condemn in him2 for then you must wilfully commit all the sins in the world1 which your weakness shall make a doubt or controversy of4 ,direct4 ,,vi4 ,offer ,god no worship that is clearly contrary to his nature and perfections1 but such as is suited to him as he is revealed to you in his word4 ,thus ,christ teacheth us1 to worship ,god as he is3 and thus ,god often calleth for holy worship1 because he is holy4#bj #a4 ,god is a ,spirit3 therefore they that worship him1 must worship him in spirit and in truth2 7which ,christ opposeth to mere external ceremony or shadows27 for the ,father seeketh such to worship him1 ,john iv4 #bc1 #bd4 #b4 ,god is incomprehensible1 and infinitely distant from us3 therefore worship him with admiration1 and make not either visible or mental images of him1 nor debase him by undue resemblance of him to any of his creatures4#ba #c4 ,god is omnipresent1 and therefore you may every where lift up holy hands to him1 #a ,tim4 ii4 #h4 ,and you must always worship him as in his sight4 #d4 ,god is omniscient1 and knoweth your hearts1 and therefore let your hearts be employed and watched in his worship4 #e4 ,god is most wise1 and therefore not to be worshipped ludicrously with toys1 as children are pleased with to quiet them1 but with wise and rational worship4 #f4 ,god is most great1 and therefore to be worshipped with the greatest reverence and seriousness2 and not presumptuously1 with a careless mind1 or wandering thoughts1 or rude expressions4 #g4 ,god is most good and gracious1 and therefore not to be worshipped with backwardness1 unwillingness1 and weariness1 but with great delight4 #h4 ,god is most merciful in ,christ1 and therefore not to be worshipped despairingly1 but in joyful hope4 #i4 ,god is true and faithful1 and therefore to be worshipped believingly and confidently1 and not in distrust and unbelief4 #aj4 ,god is most holy1 and therefore to be worshipped by holy persons1 in a holy manner1 and not by unholy hearts or lips1 nor in a common manner1 as if we had to do but with a man4 #aa4 ,he is the ,maker of your souls and bodies1 and therefore to be worshipped both with soul and body4 #ab4 ,he is your ,redeemer and ,saviour1 and therefore to be worshipped by you as sinners in the humble sense of your sin and misery1 and as redeemed ones in the thankful sense of his mercy1 and all in order to your further cleansing1 healing1 and recovery4 #ac4 ,he is your ,regenerator and ,sanctifier1 and therefore to be worshipped not in the confidence of your natural sufficiency1 but by the light1 and love1 and life of the ,holy ,ghost4 #ad4 ,he is your absolute ,lord1 and the ,owner of you and all you have1 and therefore to be worshipped with the absolute resignation of yourself and all1 and honoured with your substance1 and not hypocritically1 with exceptions and reserves4 #ae4 ,he is your sovereign ,king1 and therefore to be worshipped according to his laws1 with an obedient kind of worship1 and not after the traditions of men1 nor the will or wisdom of the flesh4#bb #af4 ,he is your heavenly ,father1 and therefore all these holy dispositions should be summed up into the strongest love1 and you should run to him with the greatest readiness1 and rest in him with the greatest joy1 and thirst after the full fruition of him with the greatest of your desires1 and press towards him for himself with the most fervent and importunate suits4 ,all these the very being and perfections of ,god will teach you in his worship3 and therefore if any controverted worship be certainly contrary to any of these1 it is certainly unwarranted and unacceptable unto ,god4 ,direct4 ,,vii4 ,pretend not to worship ,god by that which is destructive1 or contrary to the ends of worship4 ,for the aptitude of it as a means to its proper end1 is essential to it4 ,now the ends of worship are1 #a4 ,the honouring of ,god4 #b4 ,the edifying of ourselves in holiness1 and delighting our souls in the contemplation and praises of his perfections4 #c4 ,the communicating this knowledge1 holiness1 and delight to others1 and the increase of his actual kingdom in the world4 7#a47 ,avoid then all that pretended worship which dishonoureth ,god 7not in the opinion of carnal men1 that judge of him by their own misguided imaginations1 but according to the discovery of himself to us in his works and word74 ,many travellers that have conversed with the soberer heathen and ,mahometan nations1 tell us1 that it is not the least hinderance of their conversion1 and cause of their contempt of christianity1 to see the christians that live about them1 to worship ,god so ignorantly1 irrationally1 and childishly1 as many of them do4#bc 7#b47 ,affect most that manner of worship 7cteris paribus7 which tendeth most to your own right information1 and holy resolutions and affections1 and to bring up your souls into nearer communion and delight in ,god3 and not that which tendeth to deceive1 or flatter1 or divert you from him1 nor to be in your ears as sounding brass1 or a tinkling cymbal1 or as one that is playing you a lesson of music2 and tendeth not to make you better4 7#c47 ,affect not that manner of worship which is an enemy to knowledge1 and tendeth to keep up ignorance in the world3 such as is a great part of the popish worship1 especially their reading the ,scriptures to the people in an unknown tongue1 and celebrating their public prayers1 and praises1 and sacraments in an unknown tongue1 and their seldom preaching1 and then teaching the people to take up with a multitude of toyish ceremonies1 instead of knowledge and rational worship4 ,certainly that which is an enemy to knowledge1 is an enemy to all holiness and true obedience1 and to the ends of worship1 and therefore is no acceptable worshipping of ,god4 7#d47 ,affect not that pretended worship which is of itself destructive of true holiness3 such as is the preaching of false doctrine1 not according to godliness1 and the opposition and reproaching of a holy life and worship1 in the misapplication of true doctrine2 and then teaching poor souls to satisfy themselves with their mass1 and mass ceremonies1 and an image of worship1 instead of serious holiness1 which is opposed3 ,prov4 xxiv4 #bd1 ,he that saith to the wicked1 ,thou art righteous1 him shall the people curse1 nations shall abhor him4 ,and if this be done as a worship of ,god1 you may hence judge how acceptable it will be3 ,isa4 v4 #bj1 ,woe unto them that call evil good1 and good evil2 that put darkness for light1 and light for darkness2 that put bitter for sweet1 and sweet for bitter6 ,to make people believe that holiness is but hypocrisy1 or a needless thing1 or that the image of holiness is holiness itself1 or that there is no great difference between the godly and ungodly1 doth all tend to men's perdition1 and to damn men by deceiving them1 and to root out holiness from the earth4 ,see ,ezek4 xxii4 #bf2 xliv4 #bc2 ,jer4 xv4 #ai4 ,if thou take forth the precious from the vile1 thou shalt be as my mouth1 ,mal4 iii4 #ah2 ,psal4 i42 xv4 7#e47 ,affect not a dead and heartless way of worship1 which tendeth not to convince and waken the ungodly1 nor to make men serious as those that have to do with ,god4 ,direct4 ,,viii4 ,let the manner of your worshipping ,god be suited to the matter that you have in hand4 ,remember that you are speaking either to or of the eternal ,god2 that you are employed about the everlasting salvation of your own or others' souls2 that all is high and holy that you have to do3 see then that the manner be answerable hereunto4 ,direct4 ,,ix4 ,offer ,god nothing as a part of worship which is a lie2 much less so gross a lie as to be disproved by the common senses and reason of all the world4 ,god needeth not our lie unto his glory4#bd ,what worship then do papists offer him in their mass1 who take it for an article of their faith1 that there is no bread or wine left after the consecration1 it being all transubstantiate into the very body and blood of ,christ8 ,and when the certainty of all men's senses is renounced1 then all certainty of faith and all religion is renounced2 for all presuppose the certainty of sense4 ,direct4 ,x4 ,worship not ,god in a manner that is contrary to the true nature1 and order1 and operations of a rational soul4 ,i mean not to the corrupted nature of man1 but to nature as rational in itself considered4 ,as1 #a4 ,let not your mere will and inclination overrule your understandings2 and say not as blind lovers do1 ,i love this1 but ,i know not why2 or children that eat unwholesome meat1 because they love it4#be #b4 ,let not passion overtop your reason3 worship ,god with such a zeal as is according to knowledge4 #c4 ,let not your tongues lead your hearts1 much less overgo them3 words may indeed reflect upon the heart1 and warm it more2 but that is but the secondary use3 the first is to be the expressions of the heart3 you must not speak without or against your hearts1 7that is1 falsely17 that by so speaking you may better your hearts 7and make the words true1 that at first were not true72 unless it be when your words are but reading recitations or narratives1 and not spoken of yourselves4 ,the heart was made to lead the tongue1 and the tongue to express it1 and not to lead it4 ,therefore speak not to ,god either the words of a parrot1 which you do not understand1 or the words of a liar or hypocrite1 which express not the meaning1 or desires1 or feeling of your hearts3 but first understand and feel what you should speak1 and then speak that which you understand and feel4 ,quest4 ,how then can a prayer be lawful that is read or heard from a book8 ,answ4 ,there is in reading the eye1 and in hearing the ear1 that is first to affect the heart1 and then the tongue is to perform its office4 ,and though it be sudden1 yet the passage to the heart is first1 and the passage from the heart is last3 and the soul is quick1 and can quickly thus both receive and be affected and express itself4 ,and the case is the same in this1 whether it be from a book1 or from the words of another without book3 for the soul must do the same1 as quickly1 in joining with another that speaketh before us1 without a book as with it4 ,sidenote3 ,how far the ,scripture is the law or rule of worship and discipline1 and how far not4 ,direct4 ,,xi4 ,understand well how far ,christ hath given a law and a rule for worship to his church in the holy ,scriptures1 and so far see that you take it as a perfect rule1 and swerve not from it by adding or diminishing4 ,this is a matter of great importance by reason of the danger of erring on either side4 #a4 ,if you think that the ,scripture containeth not any law or rule of worship at all1 or not so much as indeed it doth1 you will deny a principal part of the office of ,christ1 as the ,king and ,teacher of the church1 and will accuse his laws of insufficiency1 and be tempted to worship him with a human kind of worship1 and to think yourselves at liberty to worship him according to your own imaginations1 or change his worship according to the fashion of the age or the country where you are4 ,and on the other side1 if you think that the ,scripture is a law and rule of worship1 more particular than ,christ intended it1 you will involve yourselves and others in endless scruples and controversies1 and find fault with that which is lawful and a duty1 because you find it not particularly in the ,scripture3 and therefore it is exceeding needful to understand how far it is intended to be herein our law and rule1 and how far not3 to handle this fully would be a digression1 but ,i shall briefly answer it4 #a4 ,no doubt but ,christ is the only universal ,head and ,lawgiver to his church4#bf ,and that legislation is the first and principal part of government3 and therefore if he had made no laws for his church1 he were not the full governor of it4 ,and therefore he that arrogateth this power to himself to be lawgiver to the church universal 7as such7 doth usurp the kingly office of ,christ1 and committeth treason against his government2 7unless he can prove that ,christ hath delegated to him this chief part of his government1 which none can do27 there being no universal lawgiver to the church but ,christ1 7whether pope or council17 no law that is made by any mere man can be universally obligatory4 ,therefore seeing the making of all universal laws doth belong only to ,christ1 we may be sure that he hath perfectly done it2 and hath left nothing out of his laws that was fit to be there1 nor nothing at liberty that was fit to be determined and commanded4 ,therefore whatsoever is of equal use or consideration to the universal church1 as it is to any one part of it1 and to all times as it is to any time of the church1 should not be made a law by man to any part of the church1 if ,christ have not made it a law to the whole3 because else they accuse him of being defective in his laws1 and because all his subjects are equally dependent on him as their ,king and ,judge4 ,and no man must step into his throne pretending to amend his work which he hath done amiss1 or to make up any wants which the chief ,lawgiver should have made up4 #b4 ,these laws of ,christ for the government of his church1 are fully contained in the holy ,scriptures2 for so much as is in nature1 is there also more plainly expressed than nature hath expressed it4 ,all is not ,christ's law that is any way expressed in ,scripture2 but all ,christ's laws are expressed in the ,scriptures2 not written by himself1 but by his ,spirit in his apostles1 whom he appointed and sent to teach all nations to observe whatever he commanded them1 ,matt4 xxviii4 #bj3 who being thus commissioned and enabled fully by the ,spirit to perform it1 are to be supposed to have perfectly executed their commission2 and to have taught whatsoever ,christ commanded them1 and no more as from ,christ3 and therefore as they taught that present age by voice1 who could hear them1 so they taught all ages after to the end of the world by writing1 because their voice was not by them to be heard4 #c4 ,so far then as the ,scripture is a law and rule1 it is a perfect rule2 but how far it is a law or rule1 its own contents and expressions must determine4 ,as1 7#a47 ,it is certain that all the internal worship of ,god 7by love1 fear1 trust1 desire1 c47 is perfectly commanded in the ,scriptures4 7#b47 ,the doctrine of ,christ which his ministers must read and preach is perfectly contained in the ,scriptures4 7#c47 ,the grand and constantly necessary points of order in preaching1 are there also expressed3 as that the opening of men's eyes1 and the converting of them from the power of ,satan to ,god1 be first endeavoured1 and then their confirmation and further edification1 c4 7#d47 ,also that we humble ourselves before ,god in the confession of our sins4 7#e47 ,and that we pray to ,god in the name of ,christ for mercy for ourselves and others4 7#f47 ,that we give ,god thanks for his mercies to the church1 ourselves1 and others4 7#g47 ,that we praise ,god in his excellencies manifested in his word and works of creation and providence4 7#h47 ,that we do this by singing psalms with holy joyfulness of heart4 7#i47 ,the matter and order of the ordinary prayers and praises of christians is expressed in the ,scripture 7as which parts are to have precedency in our estimation and desire1 and ordinarily in our expressions74 7#aj47 ,christ himself hath determined that by baptizing them into the name of the ,father1 the ,son1 and the ,holy ,ghost1 men be solemnly entered into his covenant1 and church1 and state of christianity4 7#aa47 ,and he hath himself appointed that his churches hold communion with him and among themselves1 in the eucharistical administration of the sacrament of his body and blood1 represented in the breaking1 delivering1 receiving1 and eating the consecrated bread1 and in the pouring out1 delivering1 receiving1 and drinking the consecrated wine4 7#ab47 ,and as for the mutable1 subservient circumstances1 and external expressions1 and actions1 and orders1 which were not fit to be1 in particular1 the matter of a universal law1 but are fit in one place1 or at one time1 and not another1 for these he hath left both in nature and ,scripture such general laws1 by which upon emergent occasions they may be determined2 and by particular providences he fitteth things1 and persons1 and times1 and places1 so as that we may discern their agreeableness to the descriptions in his general laws3 as that all things be done decently1 in order1 and to edification1 and in charity1 unity1 and peace4 ,and he hath forbidden generally doing any thing undecently1 disorderly1 to the hurt or destruction of our brethren1 even the weak1 or to the division of the church4#bg 7#ac47 ,and many things he hath particularly forbidden in worship3 as making to ourselves any graven image1 c4 and worshipping angels1 c4#bh ,and as to the order and government of the church1 7for ,i am willing to despatch all here together17 this much is plainly determined in ,scripture3 #a4 ,that there be officers or ministers under ,christ to be the stated teachers of his people1 and to baptize1 and administer the sacrament of his body and blood1 and be the mouth and guide of the people in public prayers1 thanksgiving1 and praises1 and to bind the impenitent and loose the penitent1 and to be the directors of the flocks according to the law of ,god1 to life eternal2 and their office is described and determined by ,christ4 #b4 ,it is required that christians do ordinarily assemble together for ,god's public worship2 and be guided therein by these their pastors4 #c4 ,it is required that besides the unfixed ministers1 who employ themselves in converting infidels1 and in an itinerant service of the churches1 there be also stated1 fixed ministers1 having a special charge of each particular church2 and that they may know their own flocks1 and from house to house1 and the people may know their own pastors that are over them in the ,lord1 and honour them and obey them in all that they teach them from the word of ,god for their salvation4 #d4 ,the ministers that baptize are to judge of the capacity and fitness of those whom they baptize2 whether the adult that are admitted upon their personal profession and covenanting1 or infants that are admitted upon their parents' profession and entering them into covenant4 #e4 ,the pastors that administer the ,lord's supper to their particular flocks1 are to discern or judge of the fitness of those persons whom they receive newly into their charge1 or whom they admit to communion in that sacrament as members of their flock4 #f4 ,every such pastor is also personally to watch over all the members of his flock as far as he is able2 lest false teachers seduce them1 or ,satan get advantage of them1 or any corruption or root of bitterness spring up among them and defile them4 #g4 ,it is the duty of the several members of the flock1 if a brother trespass against them1 to tell him his faults between them and him2 and if he hear not1 to take two or three1 and if he hear not them1 to tell the church4 #h4 ,it is the pastor's duty to admonish the unruly1 and call them to repentance1 and pray for their conversion4 #i4 ,and it is the pastor's duty to declare the obstinately impenitent uncapable of communion with the church1 and to charge him to forbear it1 and the church to avoid him4 #aj4 ,it is the people's duty to avoid such accordingly1 and have no familiarity with them1 that they may be ashamed2 and with such1 no1 not to eat4 #aa4 ,it is the pastor's duty to absolve the penitent1 declaring the remission of their sin1 and re-admitting to the communion of the saints4 #ab4 ,it is the people's duty to re-admit the absolved to their communion with joy1 and to take them as brethren in the ,lord4#bi #ac4 ,though every pastor hath a general power to exercise his office in any part of the church1 where he shall be truly called to it2 yet every pastor hath a special obligation 7and consequently a special power7 to do it over the flock1 of which he hath received the special charge and oversight4 #ad4 ,the ,lord's day is separated by ,god's appointment for the churches' ordinary holy communion in ,god's worship under the conduct of these their guides4#cj #ae4 ,and it is requisite that the several particular churches do maintain as much agreement among themselves as their capacity will allow them2 and keep due synods and correspondences to that end4 ,thus much of ,god's worship1 and church order and government1 at least1 is of divine institution1 and determined by ,scripture1 and not left to the will or liberty of man4 ,thus far the form of government 7at least7 is of divine right4 ,but on the contrary1 #a4 ,about doctrine and worship2 the ,scripture is no law in any of these following cases1 but hath left them undetermined4 7#a47 ,there are many natural truths which the ,scripture meddleth not with3 as physics1 metaphysics1 logic1 c4 7#b47 ,scripture telleth not a minister what particular text or subject he shall preach on this day or that4 7#c47 ,nor what method his text or subject shall be opened and handled in4 7#d47 ,nor what day of the week besides the ,lord's day he shall preach1 nor what hour on the ,lord's day he shall begin4 7#e47 ,nor in what particular place the church shall meet4 7#f47 ,nor what particular sins we shall most confess2 nor what personal mercies we shall at this present time first ask2 nor for what we shall now most copiously give thanks3 for special occasions must determine all these4 7#g47 ,nor what particular chapter we shall now read2 nor what particular psalm we shall now sing4 7#h47 ,nor what particular translation of the ,scripture1 or version of the ,psalms1 we shall now use4 ,nor into what sections to distribute the ,scripture1 as we do by chapters and verses4 ,nor whether the ,bible shall be printed or written1 or in what characters1 or how bound4 7#i47 ,nor just by what sign ,i shall express my consent to the truths or duties which ,i am called to express consent to 7besides the sacraments and ordinary words74 7#aj47 ,nor whether ,i shall use written notes to help my memory in preaching1 or preach without4 7#aa47 ,nor whether ,i shall use a writing or book in prayer1 or pray without4 7#ab47 ,nor whether ,i shall use the same words in preaching and prayer1 or various new expressions4 7#ac47 ,nor what utensils in holy administration ,i shall use2 as a temple or an ordinary house1 a pulpit1 a font1 a table1 cups1 cushions1 and many such1 which belong to the several parts of worship4 7#ad47 ,nor in what particular gesture we shall preach1 or read1 or hear4 7#ae47 ,nor what particular garments ministers or people shall wear in time of worship4 7#af47 ,nor what natural or artificial helps to our natural faculties we shall use2 as medicaments for the voice1 tunes1 musical instruments1 spectacles1 hour-glasses3 these and such like are undetermined in ,scripture1 and are left to be determined by human prudence1 not as men please2 but as means in order to the proper end1 according to the general laws of ,christ4#ca ,for ,scripture is a general law for all such circumstances1 but not a particular law4 ,so also for order and government1 ,scripture hath not particularly determined1 #a4 ,what individual persons shall be the pastors of the church4 #b4 ,or of just how many persons the congregation shall consist4 #c4 ,or how the pastors shall divide their work where there are many4 #d4 ,nor how many every church shall have4 #e4 ,nor what particular people shall be a pastor's special charge4 #f4 ,nor what individual persons he shall baptize1 receive to communion1 admonish1 or absolve4 #g4 ,nor in what words most of these shall be expressed4 #h4 ,nor what number of pastors shall meet in synods1 for the communion and agreement of several churches1 nor how oft1 nor at what time or place1 nor what particular order shall be among them in their consultations2 with many such like4 ,when you thus understand how far ,scripture is a law to you in the worship of ,god1 it will be the greatest direction to you1 to keep you both from disobeying ,god and your superiors2 that you may neither pretend obedience to man for your disobedience to ,god1 nor pretend obedience to ,god against your due obedience to your governors1 as those will do that think ,scripture is a more particular rule than ever ,christ intended it3 and it will prevent abundance of unnecessary scruples1 contentions1 and divisions4 ,sidenote3 ,what commands of ,god are not universal nor perpetual4 ,direct4 ,,xii4 ,observe well in ,scripture the difference between ,christ's universal laws1 7which bind all his subjects in all times and places17 and those that are but local1 personal1 or alterable laws2 lest you think that you are bound to all that ever ,god bound any others to4 ,the universal laws and unalterable are those which result from the foundation of the universal and unalterable nature of persons and things1 and those which ,god hath supernaturally revealed as suitable constantly to all4 ,the particular1 local1 or temporary laws are those1 which either resulted from a particular or alterable nature of persons and things as mutually related1 7as the law of nature bound ,adam's sons to marry their sisters1 which bindeth others against it17 or those which ,god supernaturally enacted only for some particular people or person1 or for the time4 ,if you should mistake all the ,jewish laws for universal laws1 7as to persons or duration17 into how many errors would it lead you6 ,so also if you mistake every personal mandate sent by a prophet or apostle to a particular man1 as obliging all1 you would make a snare of it4 ,every man is not to abstain from vineyards and wine as the ,rechabites were2 nor every man to go forth to preach in the garb as ,christ sent the twelve and seventy disciples2 nor every man to administer or receive the ,lord's supper in an upper room of a house1 in the evening1 with eleven or twelve only1 c42 nor every one to carry ,paul's cloak and parchments1 nor go up and down on the messages which some were sent on4 ,and here 7in precepts about worship7 you must know what is the thing primarily intended in the command1 and what it is that is but a subservient means2 for many laws are universal and immutable as to the matter primarily intended1 which are but local and temporary as to the matter subservient and secondarily intended4 ,as the command of saluting one another with a holy kiss1 and using love-feasts in their sacred communion1 primarily intended the exercising and expressing holy love by such convenient signs as were then in use1 and suitable to those times2 but that it be done by those particular signs1 was subservient1 and a local1 alterable law2 as appeareth1 #a4 ,in that it is actually laid down by ,god's allowance4 #b4 ,in that in other places and times the same signs have not the same signification and aptitude to that use at all1 and therefore would be no such expression of love2 or else have also some ill signification4 ,so it was the first way of baptizing to dip them over-head2 which was fit in that hot country1 which in colder countries it would not be1 as being destructive to health1 and more against modesty2 therefore it is plain that it was but a local1 alterable law4 ,the same is to be said of not eating things strangled1 and blood1 which was occasioned by the offence of the ,jews2 and other the like4 ,this is the case in almost all precepts about the external worshipping gestures3 the thing that ,god commandeth universally is a humble1 reverent adoration of him by the mind and body4 ,now the adoration of the mind is still the same2 but the bodily expression altereth according to the custom of countries3 in most countries kneeling or prostration are the expressions of greatest veneration and submission3 in some few countries it is more signified by sitting with the face covered with their hands3 in some it is signified best by standing3 kneeling is ordinarily most fit1 because it is the most common sign of humble reverence2 but where it is not so1 it is not fit4 ,the same we must say of other gestures1 and of habits3 the women among the ,corinthians were not to go uncovered because of the angels1 #a ,cor4 xi4 #aj1 and yet in some places1 where long hair or covering may have a contrary signification1 the case may be contrary4 ,the very fourth commandment1 however it was a perpetual law as to the proportion of time1 yet was alterable as to the seventh day4 ,those which ,i call universal laws1 some call moral2 but that is no term of distinction1 but signifieth the common nature of all laws1 which are for the governing of our manners4 ,some call them natural laws1 and the other positive3 but the truth is1 there are some laws of nature which are universal1 and some that are particular1 as they are the result of universal or particular nature3 and there are some laws of nature that are perpetual1 which are the result of an unaltered foundation3 and there are some that are temporary1 when it is some temporary1 alterable thing in nature from whence the duty doth result3 so there are some positive laws that are universal or unalterable1 7during this world17 and some that are local1 particular1 or temporary only4#cb ,direct4 ,,xiii4 ,remember that whatever duty you seem obliged to perform1 the obligation still supposeth that it is not naturally impossible to you1 and therefore you are bound to do it as well as you can3 and when other men's force1 or your natural disability1 hindereth you from doing it as you would1 you are not therefore disobliged from doing it at all2 but the total omission is worse than the defective performance of it1 as the defective performance is worse than the doing of it more perfectly4#cc ,and in such a case the defects which are utterly involuntary are none of yours imputatively at all1 but his that hindereth you 7unless as some other sin might cause that74 ,as if ,i were in a country where ,i could have liberty to read and pray1 but not to preach1 or to preach only once a month and no more2 it is my duty to do so much as ,i can do1 as being much better than nothing1 and not to forbear all1 because ,i cannot do all4 ,object4 ,but you must forbear no part of your duty8 ,answ4 ,true3 but nothing is my duty which is naturally impossible for me to do4 ,either ,i can do it1 or ,i cannot3 if ,i can1 ,i must 7supposing it a duty in all other respects72 but if ,i cannot1 ,i am not bound to it4 ,object4 ,but it is not suffering that must deter you1 for that is a carnal reason3 and your suffering may do more good than your preaching4 ,answ4 ,suffering is considerable either as a pain to the flesh1 or as an irresistible hinderance of the work of the gospel3 as it is merely a pain to the flesh1 ,i ought not to be deterred by it from the work of ,god2 but as it forcibly hindereth me from that work1 7as by imprisonment1 death1 cutting out the tongue1 c47 ,i may lawfully foresee it1 and by lawful means avoid it1 when it is sincerely for the work of ,christ1 and not for the saving of the flesh4 ,if ,paul foresaw that the preaching of one more sermon at ,damascus was like to hinder his preaching any more1 because the ,jews watched the gates day and night to kill him1 it was ,paul's duty to be let down by the wall in a basket1 and to escape1 and preach elsewhere1 ,acts ix4 #be4 ,and when the christians could not safely meet publicly1 they met in secret1 as ,john xix4 #ch2 ,acts xii4 #ab1 c4 ,whether ,paul's suffering at ,damascus for preaching one more sermon1 or his preaching more elsewhere1 was to be chosen1 the interest of ,christ and the gospel must direct him to resolve3 that which is best for the church1 is to be chosen4 ,direct4 ,,xiv4 ,remember that no material duty is formally a duty at all times3 that which is a duty in its season1 is no duty out of season4 ,affirmative precepts bind not to all times 7except only to habits1 or the secret intention of our ultimate end1 so far as is sufficient to animate and actuate the means1 while we are waking and have the use of reason74 ,praying and preaching1 that are very great duties1 may be so unseasonably performed1 as to be sins3 if forbearing a prayer1 or sermon1 or sacrament one day or month1 be rationally like to procure your help or liberty to do it afterward1 when that once or few times doing it were like to hinder you from doing it any more1 it would be your duty then to forbear it for that time 7unless in some extraordinary case73 for even for the life of an ox or an ass1 and for mercy to men's bodies1 the rest and holy work of a sabbath might be interrupted2 much more for the souls of many4 ,again ,i warn you1 as you must not pretend the interest of the end against a peremptory1 absolute command of ,god1 so must you not easily conclude a command to be absolute and peremptory to that which certainly contradicts the end2 nor easily take that for a duty1 which certainly is no means to that good which is the end of duty1 or which is against it4 ,though yet no seeming aptitude as a means1 must make that seem a duty1 which the prohibition of ,god hath made a sin4 ,direct4 ,,xv4 ,it is ever unseasonable to perform a lesser duty of worship1 when a greater should be done2 therefore it much concerneth you to be able to discern1 when two duties are inconsistent1 which is then the greater and to be preferred3 in which the interest of the end must much direct you2 that being usually the greatest which hath the greatest tendency to the greatest good4 ,direct4 ,,xvi4 ,pretend not one part of ,god's worship against another1 when all1 in their place and order1 may be done4 ,set not preaching and praying against each other2 nor public and private worship against each other2 nor internal worship against external2 but do all4 ,direct4 ,,xvii4 ,let not an inordinate respect to man1 or common custom1 be too strong a bias to pervert your judgments from the rule of worship2 nor yet any groundless prejudice make you distaste that which is not to be disliked4 ,the error on these two extremes doth fill the world with corruption and contentions about the worship of ,god4 ,among the papists1 and ,russians1 and other ignorant sorts of christians1 abundance of corruptions are continued in ,god's worship by the mere power of custom1 tradition1 and education2 and all seemeth right to which they have been long used3 and hence the churches in south1 east1 and west continue so long overspread with ignorance1 and refuse reformation4#cd ,and on the other side1 mere prejudice makes some so much distaste a prescribed form of prayer1 or the way of worship which they have not been used to1 and which they have heard some good men speak against1 whose judgments they highliest esteemed1 that they have not room for sober1 impartial reason to deliberate1 try1 and judge4 ,factions have engaged most christians in the world into several parties1 whereby ,satan hath got this great advantage1 that instead of worshipping ,god in love and concord1 they lay out their zeal in an envious1 bitter1 censorious1 uncharitable reproaching the manner of each other's worship4 ,and because the interest of their parties requireth this1 they think the interest of the church and cause of ,god requireth it2 and that they do ,god service when they make the religion of other men seem odious3 whenas among most christians in the world1 the errors of their modes of worship are not so great as the adverse parties represent them 7except only the two great crimes of the popish worship3 #a4 ,that it is not understood1 and so is soulless4 #b4 ,they worship bread as ,god himself1 which ,i am not so able as willing to excuse from being idolatry74 ,judge not in such cases by passion1 partiality1 and prejudice4#ce ,direct4 ,,xviii4 ,yet judge in all such controversies with that reverence and charity which is due to the universal and the primitive church4 ,if you find any thing in ,god's worship which the primitive or universal church agreed in1 you may be sure that it is nothing but what is consistent with acceptable worship2 for ,god never rejected the worship of the primitive or universal church4 ,and it is not so much as to be judged erroneous without great deliberation and very good proof4 ,we must be much more suspicious of our own understandings4 ,direct4 ,,xix4 ,in circumstances and modes of worship not forbidden in the word of ,god1 affect not singularity1 and do not easily differ from the practice of the church in which you hold communion1 nor from the commands or directions of your lawful governors4 ,it is true1 if we are forbidden with ,daniel to pray1 or with the apostles to speak any more in the name of ,christ1 or are commanded as the three witnesses1 ,dan4 iii4 to worship images1 we must rather obey ,god than man2#cf and so in case of any sin that is commanded us3 but in case of mere different modes1 and circumstances1 and order of worship1 see that you give authority and the consent of the church where you are their due4 ,direct4 ,,xx4 ,look more to your own hearts than to the abilities of the ministers1 or the ceremonies or manner of the churches' worship in such lesser things4 ,it is heart-work and heaven-work that the sincere believer comes about2 and it is the corruption of his heart that is the heaviest burden1 which he groaneth under with the most passionate complaints3 a hungry soul1 inflamed with love to ,god and man1 and tenderly sensible of the excellency of common truths and duties1 would make up many defects in the manner of public administration1 and would get nearer ,god in a defective1 imperfect mode of worship1 than others can do with the greatest helps2#cg when hypocrites find so little work with their hearts and heaven1 that they are taken up about words1 and forms1 and ceremonies1 and external things1 applauding their own way1 and condemning other men's1 and serving ,satan under pretence of worshipping ,god4 #ah ,read on this subject a small book which ,i have written1 called ,catholic ,unity4 #ai ,see ,rom4 xiv4 xv2 #a ,cor4 viii4 #ac4 #bj ,lev4 xix4 #b2 xx4 #g2 #a ,pet4 i4 #af4 #ba ,the second commandment4 ,cicero de ,nat4 ,deor4 lib4 i4 p4 #df1 saith1 that ,possidonius believed that ,epicurus thought there was no ,god1 but put a scorn upon him by describing him like a man1 idle1 careless1 c4 which he would not have done if he had thought there was a ,god4 #bb ,matt4 xv4 #b1 #c1 #f2 ,mark vii4 #c-ad2 ,col4 ii4 #h1 #ah1 #bb4 #bc ,but with the barbarous it is otherwise1 saith ,acosta the ,jesuit1 p4 #bdi4 l4 #b4 ,proderit quam plurimum ritus et signa et omnem externum cultum diligenter curare4 ,his quippe et delectantur et detinentur homines animales 7,n4 ,b47 donec paulatim aboleatur memoria et gustus prteritorum4 ,so ,gr4 ,nyssen saith in vita ,gr4 ,neocs4 that they turned the pagans' festivals into festivals for the martyrs1 to please them the better4 ,which ,beda and many others relate of the practice of those times4 #bd ,rom4 iii4 #g4 #be ,read ,plutarch of ,superstition4 #bf ,isa4 ii4 #c2 i4 #aj2 xlii4 #d2 ,mic4 iv4 #b2 ,heb iii4 #b1 #c1 #e2 x4 #bh3 ,acts vii4 #cg1 #ch2 iii4 #bc2 ,psal4 xix4 #g2 ,isa4 v4 #bd4 #bg ,rom4 xiii4 #i2 ,matt4 xxii4 #cg2 ,isa4 viii4 #af1 #bj2 ,acts viii4 #be2 xv4 #ce1 #cf2 xxvi4 #ag1 #ah2 #a ,john i4 #i2 ,neh4 i4 #f2 ,lev4 xvi4 #ba2 ,phil4 iv4 #f2 ,psal4 l4 #ad2 lxix4 #cj2 c4 #a1 #b1 #d2 ,eph4 v4 #ai2 ,psal4 ix4 #aa2 xcv4 #a2 ,luke xi4 #b1 #c1 c42 ,matt4 xxviii4 #ai2 #a ,cor4 xi4 #bc-bf1 #bh2 xiv4 #e1 #ab1 #bf2 #b ,cor4 x4 #h2 xiii4 #aj2 ,rom4 xv4 #b2 #a ,cor4 xiv4 #dj2 ,rom4 xiv4 #ae1 #bj2 #a ,cor4 ix4 #bj-bb2 viii4 #aj2 x4 #ai1 #bh2 #b ,cor4 vi4 #af4 #bh ,second commandment1 ,col4 ii4 #ah1 c42 #a ,john v4 #ba2 ,rev4 ii4 #ad4 #bi ,matt4 xxviii4 #ai3 ,rom4 x4 #g1 #h2 ,acts xiv4 #bc2 ii4 #db2 xx4 #g1 #bh2 ,eph4 iv4 #aa1 #ad2 ,mal4 ii4 #g2 ,ezek4 iii4 #ag1 #ba2 #a ,cor4 xii4 #ag1 #bh2 ,col4 i4 #bh2 ,acts xxvi4 #ah2 #a ,thess4 v4 #ab2 ,heb4 xiii4 #g1 #ag2 ,acts viii4 #cg2 ii4 #cg1 #ch2 viii #bj1 #bc2 #a ,cor4 x4 #af2 ix4 #ac1 #ad2 ,acts xx42 #b ,cor4 ii4 #aa2 ,heb4 xii4 #ae2 ,deut4 x4 #h2 #b ,tim4 iv4 #a-c2 ,matt4 xviii4 #ae-ag2 #b ,thess4 iii42 #a ,cor4 v4 #aa2 #b ,john #aj1 #aa2 ,tit4 iii4 #aj2 #a ,cor4 v4 #c-h2 ,rom4 xvi4 #ag2 #a ,tim4 v4 #ag2 ,luke x4 #af2 xii4 #db2 ,acts xiii4 #bc4 #cj ,tit4 i4 #e1 #i2 #a ,tim4 iii4 #e2 #a ,pet4 v4 #a-d2 ,rev4 i4 #aj2 ,acts xx4 #g2 #a ,cor4 xvi4 #b4 #ca ,of which ,i have spoken more fully in my ,disput4 #e4 of ,church ,government1 p4 #djj1 c4 #cb ,see the advertisement before my book against ,infidelity4 #cc ,see ,mr4 ,truman's book of ,natural and ,moral ,impotency4 #cd ,majus fidei impedimentum ex inveterata consuetudine proficiscitur3 ubique consuetudo magnas vires habet2 sed in barbaris longe maximas3 quippe ubi rationis est minimum1 ibi consuetudo radices profundissimas agit4 ,in omni natura motio eo diuturnior ac vehementior1 quo magis est ad unum determinata4 ,jos4 ,acosta de ,ind4 l4 #b4 p4 #bdi4 #ce ,see ,bishop ,jer4 ,taylor's late book against ,popery4 #cf ,acts iv4 #ag1 #ah2 v4 #bh4 #cg ,jam4 iii4 #ae-ag4 ,,chapter ,,iii4 ,,directions ,,about ,,the ,,christian ,,covenant ,,with ,,god1 ,,and ,,baptism4 ,though the first part of this book is little more than an explication of the christian covenant with ,god1 yet being here to speak of baptism as a part of ,god's worship1 it is needful that ,i briefly speak also of the covenant itself4 ,direct4 ,i4 ,it is a matter of great importance that you well understand the nature of the christian covenant1 what it is4 ,i shall therefore here briefly open the nature of it1 and then speak of the reasons of it2 and then of the solemnizing it by baptism1 and next of our renewing it1 and lastly of our keeping it4 ,sidenote3 ,the covenant what4 ,the christian covenant is a contract between ,god and man1 through the mediation of ,jesus ,christ1 for the return and reconciliation of sinners unto ,god1 and their justification1 adoption1 sanctification1 and glorification by him1 to his glory4 ,here we must first consider1 who are the parties in the covenant4 #b4 ,what is the matter of the covenant on ,god's part4 #c4 ,what is the matter on man's part4 #d4 ,what are the terms of it propounded on ,god's part4 #e4 ,where and how he doth express it4 #f4 ,what are the necessary qualifications on man's part4 #g4 ,and what are the ends and benefits of it4 ,i4 ,the parties are ,god and man3 ,god the ,father1 ,son1 and ,holy ,ghost on the one part1 and repenting1 believing sinners on the other part4 ,man is the party that needeth it2 but ,god is the party that first offereth it4 ,here note1 #a4 ,that ,god's part of the covenant is made universally and conditionally with all mankind1 7as to the tenor exacted17 and so is in being before we were born4 #b4 ,that it is not the ,father1 ,son1 and ,holy ,ghost1 considered simply as persons in the ,godhead2 but as related to man for the ends of the covenant4 #c4 ,that it is only sinners that this covenant is made with1 because the use of it is for the restoration of those that broke a former covenant in ,adam4 ,it is a covenant of reconciliation1 and therefore supposeth an enmity antecedent4 #d4 ,when ,i say that it is repenting and believing sinners that are the party1 ,i mean1 7#a47 ,that taking the covenant in its first act1 it is repentance and faith themselves that are the act1 and are our very covenanting4 7#b47 ,but taking the covenant in its external expression1 so it is a repenting1 believing sinner that must take it1 it being but the expression of his repentance and faith1 by an explicit contract with ,god4 #e4 ,note1 that though ,god's covenant be by one universal act1 7of which more anon17 yet man's is to be made by the several acts of the individual persons each one for himself1 and not by the acts of societies only4 ,,ii4 ,the matter of the covenant on ,god's part is in general1 that he will be our ,god3 more particularly1 that ,god the ,father will be our reconciled ,god and ,father in ,jesus ,christ2 that ,god the ,son will be our ,saviour2 and ,god the ,holy ,ghost will be our ,sanctifier4 ,and the relation of a ,god to us essentially containeth these three parts3 #a4 ,that as on the title of creation and redemption he is our ,owner1 so he doth take us as his own peculiar people4 #b4 ,that as he hath title to be our absolute ,king or ,governor1 so he doth take us as his subjects4 #c4 ,that he will be our grand ,benefactor and felicity1 or our most loving ,father 7which compriseth all the rest74 ,and as he will be thus related to us1 so he will do for us all that these relations do import4 ,as1 #a4 ,he will do all that belongeth to a ,creator for his creature1 in our preservation and supplies4 #b4 ,he will save us from our sins1 and from his wrath and hell4 #c4 ,and he will sanctify us to a perfect conformity to our ,head4 ,also1 #a4 ,he will use and defend us as his own peculiar ones4 #b4 ,he will govern us by a law of grace and righteousness4 #c4 ,he will make us fully happy in his love for ever4 ,,iii4 ,the matter on man's part of the covenant is1 #a4 ,in respect of the terminus a quo1 that we will forsake the flesh1 the world1 and the devil1 as they are adverse to our relations and duties to ,god4 #b4 ,in regard of the terminus ad quem1 that we will take the ,lord for our ,god3 and more particularly1 #a4 ,that we do take ,god the ,father for our reconciled ,father in ,jesus ,christ1 and do give up ourselves to him as creatures to their ,maker4 #b4 ,that we do take ,jesus ,christ for our ,redeemer1 ,saviour1 and ,mediator1 as our ,high ,priest1 and ,prophet1 and ,king1 and do give up ourselves to him as his redeemed ones to be reconciled to ,god1 and saved by him4 #c4 ,that we do take the ,holy ,ghost for our ,regenerator and ,sanctifier1 and do give up ourselves to be perfectly renewed and sanctified by him1 and by his operations carried on to ,god in his holy service4 ,also1 #a4 ,that we do take ,god for our absolute ,lord or ,owner1 and do give up ourselves to him as his own4 #b4 ,that we take him for our universal1 sovereign ,governor1 and do give up ourselves unto him as his subjects4 #c4 ,that we do take him for our most bountiful ,benefactor1 and loving ,father1 and felicity1 and do give up ourselves to him as his children1 to seek him1 and please him1 and perfectly to love him1 delight in him1 and enjoy him for ever in heaven as our ultimate end4 ,and in consenting to these relations1 we covenant to do the duties of them in sincerity4 ,,iv4 ,the terms or conditions which ,god requireth of man in his covenant are1 consent1 and fidelity or performance3 he first consenteth conditionally1 if we will consent2 and he consenteth to be actually our ,god1 when we consent to be his people3 so that as bare consent1 without any performance1 doth found the relation between husband and wife1 master and servant1 prince and people2 but the sincere performance of the duties of the relation which we consent to1 are needful afterward to continue the relation1 and attain the benefits and ends2 so is it also between ,god and man4 ,we are his children in covenant as soon as we consent2 but we shall not be glorified but on condition of sincere performance and obedience4 ,v4 ,god's covenant with man is nothing else but the universal promise in the gospel2 and 7to the solemnization7 the declaration1 and application1 and solemn investiture or delivery by his authorized ministers4 #a4 ,the gospel1 as it relateth the matters of fact in and about the work of our redemption1 is a sacred history4 #b4 ,as it containeth the terms on which ,god will be served1 and commandeth us to obey them for our salvation1 it is called the law of ,christ or grace4 #c4 ,as it containeth the promise of life and salvation conditionally offered1 it is called ,god's promise1 and covenant 7viz4 on his part1 as it is proposed only74 #d4 ,when by our consent the condition is so far performed1 or the covenant accepted1 then ,god's conditional1 universal promise or covenant1 becometh actual and particular as to the effect2 and so the covenant becometh mutual between ,god and man3 as if a king make an act or law of pardon and oblivion to a nation of rebels1 saying1 ,whoever cometh in by such a day1 and confesseth his fault1 and sueth out his pardon1 and promiseth fidelity for the future1 shall be pardoned4 ,this act is a law in one respect1 and it is a universal1 conditional pardon of all those rebels2 or a promise of pardon2 and an offer of pardon to all that it is revealed to3 but it is an actual pardon to those that come in1 and conferreth on them the benefits of the act as if they were named in it1 and is their very title to their pardon1 of which their consent is the condition2 and the condition being performed1 the pardon or collation of the benefit becometh particular and actual1 without any new act2 it being the sense of the law itself1 or conditional grant1 that so it should do4 ,so as to the reality of the internal covenant interest and benefits1 justification and adoption1 it is ours by virtue of this universal conditional covenant1 when we perform the condition4 ,but as to our title in foro ecclesi1 and the due solemnization and investiture1 it is made ours when ,god's minister applieth it to us in baptism by his commission2 as the rebel that was fundamentally pardoned by the act of oblivion1 must yet have his personal pardon delivered him by the lord chancellor under the great seal4 ,in this sense ministers are the instruments of ,god1 not only in declaring us to be pardoned1 but in delivering to us the pardon of our sins1 and solemnly investing us therein3 as an attorney delivereth possession to one that before had his fundamental title4 ,thus ,god entereth into covenant with man4 ,,vi4 ,the qualifications of absolute necessity to the validity of our covenant with ,god in foro interiori1 are these3 #a4 ,that we understand what we do as to all the essentials of the covenant2 for ignorantis non est consensus4 #b4 ,that it be our own act1 performed by our natural or legal selves1 that is1 some one that hath power so far to dispose of us 7as parents have of their children74 #c4 ,that it be deliberate1 sober1 and rational1 done by one that is compos mentis1 in his wits1 and not in drunkenness1 madness1 or incogitancy4#ch #d4 ,that it be seriously done with a real intention of doing the thing1 and not histrionically1 ludicrously1 or in jest4 #e4 ,that it be done entirely as to all essential parts2 for if we leave out any essential part of the covenant1 it is no sufficient consent 7as to consent that ,christ shall be our ,justifier1 but not the ,holy ,ghost our ,sanctifier74 #f4 ,that it be a present consent to be presently in covenant with ,god3 for to consent that you will be his servants to-morrow or hereafter1 but not yet1 is but to purpose to be in covenant with him hereafter1 and is no present covenanting with him4 #g4 ,lastly1 it must be a resolved and absolute consent1 without any open or secret exceptions or reserves4 ,,vii4 ,the fruits of the covenant which ,god reapeth1 7though he need nothing17 is the pleasing of his good and gracious will1 in the exercise of his love and mercy1 and the praise and glory of his grace1 in his people's love and happiness for ever4 ,the fruits or benefits which accrue to man are unspeakable1 and would require a volume competently to open them3 especially that ,god is our ,god1 and ,christ our ,saviour1 ,head1 ,intercessor1 and ,teacher1 and the ,holy ,ghost is our ,sanctifier2 and that ,god will regard us as his own1 and will protect us1 preserve us1 and provide for us1 and will govern us1 and be our ,god and joy for ever2 that he will pardon us1 justify1 and adopt us1 and glorify us with his ,son in heaven4 ,direct4 ,,ii4 ,when you thus understand well the nature of the covenant1 labour to understand the special reasons of it4 ,the reasons of the matter of the covenant you may see in the fruits and benefits now mentioned4 ,but ,i now speak of the reason of it as a covenant in genere1 and such a covenant in specie4 #a4 ,in general1 ,god will have man to receive life or death as an accepter and keeper1 or a refuser or breaker1 of his covenant1 because he will do it not only as a ,benefactor1 or absolute ,lord1 but also as a ,governor1 and will make his covenant to be also his law1 and his promise and benefits to promote obedience2 and because he will deal with man as with a free agent1 and not as with a brute that hath no choosing and refusing power1 conducted by reason3 man's life and death shall be in his own hands1 and still depend upon his own will2 though ,god will secure his own dominion1 interest1 and ends1 and put nothing out of his own power by putting it into man's2 nor have ever the less his own will1 by leaving man to his own will4 ,god will at last1 as a righteous ,judge1 determine all the world to their final joy or punishment1 according to their own choice while they were in the flesh1 and according to what they have done in the body1 whether it be good or evil1 ,matt4 xxv4 ,therefore he will deal with us on covenant terms4 #b4 ,and he hath chosen to rule and judge men according to a covenant of grace1 by a ,redeemer1 and not according to a rigorous law of works1 that his goodness and mercy may be the fullier manifested to the sons of men2 and that it may be easier for men to love him1 when they have so wonderful demonstrations of his love2 and so that their service here1 and their work and happiness hereafter1 may consist of love1 to the glory of his goodness1 and the pleasure of his love for ever4 ,sidenote3 ,external baptism1 what4 ,direct4 ,,iii4 ,next understand rightly the nature1 use1 and end of baptism4 ,baptism is to the mutual covenant between ,god and man1 what the solemnization of marriage is to them that do before consent2 or what the listing a soldier by giving him colours1 and writing his name1 is to one that consented before to be a soldier4#ci ,in my ,universal ,concord1 p4 #bi1 #cj1 ,i have thus described it3 ,baptism is a holy sacrament instituted by ,christ1 in which a person professing the christian faith 7or the infant of such7 is baptized in water into the name of the ,father1 the ,son1 and ,holy ,ghost1 in signification and solemnization of the holy covenant1 in which as a penitent believer 7or the seed of such7 he giveth up himself 7or is by the parent given up7 to ,god the ,father1 ,son1 and ,holy ,ghost1 forsaking the devil1 the world1 and the flesh1 and is solemnly entered a visible member of ,christ and his church1 a pardoned1 regenerate child of ,god1 and an heir of heaven4 ,sidenote3 ,complete baptism1 what it is4 ,as the word baptism is taken for the mere administration or external ordinance1 so the internal covenanting or faith and repentance of the 7adult7 person to be baptized1 is no essential part of it1 nor requisite to the being of it2 but only the profession of such a faith and repentance1 and the external entering of the covenant2 but as baptism is taken for the ordinance as performed in all its essential parts1 according to the true intent of ,christ in his institution 7that is1 in the first and proper meaning of the word72 so the internal covenanting of a penitent1 sincere believer1 is necessary to the being of it4 ,and indeed the word baptism is taken but equivocally or analogically at most1 when it is taken for the mere external administration and action3 for ,god doth not institute worship ordinances for bodily motion only2 when he speaketh to man1 and requireth worship of man1 he speaketh to him as to a man1 and requireth human actions from him1 even the work of the soul1 and not the words of a parrot1 or the motion of a puppet4 ,therefore the word baptism in the first and proper signification1 doth take in the inward actions of the heart1 as well as the outward professions and actions4 ,and in this proper sense baptism is the mutual covenant between ,god the ,father1 ,son1 and ,holy ,ghost1 and a penitent believing sinner1 solemnized by the washing of water1 in which as a sacrament of his own appointment ,god doth engage himself to be the ,god and reconciled ,father1 the ,saviour and the ,sanctifier1 of the believer1 and taketh him for his reconciled child in ,christ1 and delivereth to him1 by solemn investiture1 the pardon of all his sins1 and title to the mercies of this life and of that which is to come4 ,what ,i say in this description of a penitent believer1 is also to be understood of the children of such that are dedicated by them in baptism to ,god1 who thereupon have their portion in the same covenant of grace4 ,the word baptism is taken in the first sense when ,simon ,magus is said to be baptized1 ,acts xxviii4 ,and when we speak of it only in the ecclesiastic sense1 as it is true baptism in foro ecclesi2 but it is taken in the latter sense when it is spoken of as the complete ordinance of ,god1 in the sense of the institution1 and as respecting the proper ends of baptism1 as pardon of sin and life eternal2 and in foro cli4 ,in this full and proper sense it is taken by ,christ when he saith1 ,mark xvi4 #af1 ,he that believeth and is baptized shall be saved2 that is1 he that believeth1 and is by baptism entered into the covenant of ,god2 and in this sense the ancients took it1 when they affirmed that all that were baptized were regenerated1 pardoned1 and made the children of ,god4 ,and in this sense it is most true1 that he that is baptized 7that is1 is a sincere covenanter7 shall be saved if he die in that condition that he is then in4#dj ,all that the minister warrantably baptizeth1 are sacramentally regenerate1 and are in foro ecclesi members of ,christ1 and children of ,god1 and heirs of heaven3 but it is only those that are sincerely delivered up in covenant to ,god in ,christ1 that are spiritually and really regenerate1 and are such as shall be owned for members of ,christ and children of ,god in foro cli4 ,therefore it is not unfit that the minister call the baptized1 regenerate and pardoned members of ,christ1 and children of ,god1 and heirs of heaven1 supposing that in foro ecclesi they were the due subjects of baptism4 ,but if the persons be such as ought not to be baptized1 the sin then is not in calling baptized persons regenerate1 but in baptizing those that ought not to have been baptized1 and to whom the seal of the covenant was not due4 ,none ought to be baptized but those that either personally deliver up themselves in covenant to ,god the ,father1 ,son1 and ,holy ,ghost1 professing a true repentance1 and faith1 and consent to the covenant2 or else are thus delivered up1 and dedicated1 and entered into covenant in their infancy1 by those that1 being christians themselves1 have so much interest in them and power of them1 that their act may be esteemed as the infants' act1 and legally imputed to them as if themselves had done it4 ,if any others are unduly baptized1 they have hereby no title to the pardon of sin or life eternal1 nor are they taken by ,god to be in covenant1 as having no way consented to it4 ,direct4 ,,iv4 ,when you enter a child into the christian covenant with ,god1 address yourselves to it as to one of the greatest works in the world2 as those that know the greatness of the benefit1 of the duty1 and of the danger4 ,the benefit to them that are sincere in the covenant1 is no less than to have the pardon of all our sins1 and to have ,god himself to be our ,god and ,father1 and ,christ our ,saviour1 and the ,holy ,ghost our ,sanctifier1 and to have title to the blessings of this life and of that to come4 ,and for the duty1 how great a work it is for a sinner to enter into so solemn a covenant with the ,god of heaven1 for reconciliation and newness of life1 and for salvation6 ,and therefore if any should abuse ,god by hypocrisy1 and take on them to consent to the terms of the covenant1 7for themselves1 or their children17 when indeed they do not1 the danger of such profaneness and abuse of ,god must needs be great4 ,do it therefore with that due preparation1 reverence1 and seriousness1 as beseemeth those that are transacting a business of such unspeakable importance with ,god ,almighty4 ,direct4 ,v4 ,having been entered in your infancy into the covenant of ,god by your parents1 you must1 at years of discretion1 review the covenant which by them you made1 and renew it personally yourselves2 and this with as great seriousness and resolution as if you were now first to enter and subscribe it1 and as if your everlasting life or death were to depend on the sincerity of your consent and performance4 ,for your infant baptismal covenanting will save none of you that live to years of discretion1 and do not as heartily own it in their own persons1 as if they had been now to be baptized4 ,but this ,i pass by1 having said so much of it in my ,book of ,confirmation4 ,sidenote3 ,of renewing the covenant oft4 ,direct4 ,,vi4 ,your covenant thus1 #a4 ,made2 #b4 ,solemnized by baptism2 #c4 ,and owned at age2 must1 #d4 ,be frequently renewed through the whole course of your lives4 ,as1 7#a47 ,your first consent must be habitually continued all your days2 for if that ceaseth1 your grace and title to the benefits of ,god's covenant ceaseth4 7#b47 ,this covenant is virtually renewed in every act of worship to ,god2 for you speak to him as your ,god in covenant1 and offer yourselves to him as his covenanted people4 7#c47 ,this covenant should be actually renewed frequently in prayer and meditation1 and other such acts of communion with ,god4 7#d47 ,especially when after a fall we beg the pardon of our sins1 and the mercies of the covenant1 and on days of humiliation and thanksgiving1 and in great distresses1 or exhilarating mercies4 7#e47 ,and the ,lord's supper is an ordinance instituted to this very end4 ,it is no small part of our christian diligence and watchfulness1 to keep up and renew our covenant consent4 ,direct4 ,,vii4 ,and as careful must you be to keep or perform your covenant1 as to enter it1 and renew it2 which is done1 #a4 ,by continuing our consent2 #b4 ,by sincere obedience2 #c4 ,and by perseverance4 ,we do not 7nor dare not7 promise to obey perfectly1 nor promise to be as obedient as the higher and better sort of christians1 though we desire both2 but to obey sincerely we must needs promise1 because we must needs perform it4 ,obedience is sincere1 #a4 ,when the radical consent or subjection of the heart to ,god in ,christ is habitually and heartily continued4 #b4 ,when ,god's interest in us is most predominant1 and his authority and law can do more with us1 than any fleshly lust or worldly interest1 or than the authority1 word1 or persuasions of any man whosoever4 #c4 ,when we unfeignedly desire to be perfect1 and habitually and ordinarily have a predominant love to all that is good1 and a hatred to that which is evil2 and had rather do our duty than be excused from it1 and rather be saved from our sin than keep it4 ,direct4 ,,viii4 ,while you sincerely consent unto the covenant1 live by faith upon the promised benefits of it1 believing that ,god will make good on his part all that he hath promised4 ,take it for your title to pardon1 sonship1 and eternal life4 ,o think what a mercy it is to have ,god in covenant with you to be your ,god1 your ,father1 ,saviour1 ,sanctifier1 and felicity6 ,and in this continually rejoice4 #ch ,quis vero non doleat baptismo plerosque adultos initio passim et nostro tempore non raro ante perfundi quam christianam catechesin vel mediocriter teneant1 neque an flagitios et superstitios vit pnitentia tangantur1 neque vero id ipsum quod accipiunt1 an velint accipere1 satis constet4 ,acosta1 l4 vi4 c4 #b4 p4 #ebj4 ,nisi petant et instent1 christian vit professione donandi non sunt4 ,idem4 p4 #eba4 ,and again1 ,while ignorant or wicked men do hasten any how1 by right or wrong1 by guile or force1 to make the barbarous people christians1 they do nothing else but make the gospel a scorn1 and certainly destroy the deserters of a rashly undertaken faith4 ,id4 ibid4 p4 #ebb4 #ci ,see the ,reformed ,liturgy1 p4 #fh4 #dj ,read the ,propositions of the ,synod in ,new ,england1 and the ,defence of them against ,mr4 ,davenport1 about the subject of ,baptism4 ,,chapter ,,iv4 ,,directions ,,about ,,the ,,profession ,,of ,,our ,,religion ,,to ,,others4 ,direct4 ,i4 ,understand first how great a duty the profession of true religion is1 that you may not think as some foolish people1 that every man should conceal his religion1 or keep it to himself4#da ,observe therefore these reasons following which require it4 #a4 ,our tongues and bodies are made to exercise and show forth that acknowledgment and adoration of ,god which is in our hearts4 ,and as he denieth ,god with the heart who doth not believe in him and worship him in his heart1 so he denieth ,god imputatively with his tongue and life1 who doth not profess and honour him with his tongue and life2 and so he is a practical atheist4 ,isa4 xlv4 #bc-be1 ,i have sworn by myself1 the word is gone out of my mouth in righteousness1 and shall not return1 ,that unto me every knee shall bow1 every tongue shall swear4 ,surely shall one say1 ,in the ,lord have ,i righteousness and strength--,in the ,lord shall all the seed of ,israel be justified1 and shall glory4 ,so ,phil4 ii4 #i-aa1 ,wherefore ,god also hath highly exalted him1 and given him a name above every name1 that at the name of ,jesus every knee should bow--and that every tongue should confess that ,jesus ,christ is ,lord1 to the glory of ,god the ,father4 ,isa4 xliv4 #e1 ,one shall say1 ,i am the ,lord's2 and another shall call him by the name of ,jacob2 and another shall subscribe with his hand unto the ,lord1 and surname himself by the name of ,israel4 #b4 ,the public assemblies1 and worship of ,god1 are purposely appointed by him1 that in them we might make open profession of our religion4 ,he that denieth profession1 denieth the public faith and worship of the church1 and denieth baptism and the ,lord's supper1 which are sacraments appointed for the solemn profession of our faith4 #c4 ,our profession is needful to our glorifying ,god4 ,men see not our hearts1 nor know whether we believe in ,god or not1 nor what we believe of him1 till they hear or see it in our profession and actions4 ,paul's life and death was a profession of ,christ1 that in his boldness ,christ might be magnified in his body1 ,phil4 i4 #bj4 ,matt4 v4 #ad-af1 ,ye are the light of the world3 a city that is set on a hill cannot be hid4 ,neither do men light a candle to put it under a bushel1 but on a candlestick1 and it giveth light to all that are in the house4 ,let your light so shine before men1 that they may see your good works1 and glorify your ,father which is in heaven4 #d4 ,our profession is the means of saving others3 that which is secret1 is no means to profit them4 ,they must see our good works that they may glorify ,god1 ,phil4 i4 #ab-ad4 #e4 ,god hath required our open and bold profession of him1 with the strictest commands1 and upon the greatest penalties4 #a ,pet4 v4 #c1 ,sanctify the ,lord ,god in your hearts1 and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear4 ,rom4 x4 #i1 #aj1 ,if thou shalt confess with thy mouth the ,lord ,jesus1 and shalt believe in thy heart that ,god hath raised him from the dead1 thou shalt be saved3 for with the heart man believeth unto righteousness1 and with the mouth confession is made unto salvation4 ,mark viii4 #ch1 ,whosoever shall be ashamed of me and of my words1 in this adulterous and sinful generation1 of him also shall the ,son of man be ashamed1 when he cometh in the glory of his ,father with the holy angels4#db ,direct4 ,,ii4 ,next1 understand what it is in religion that you must principally profess4#dc ,it is not every lesser truth1 much less every opinion of your own1 in which you are confident that you are wiser than your brethren4 ,this is the meaning of ,rom4 xiv4 #bb1 ,hast thou faith8 have it to thyself before ,god4 ,by faith here is not meant the substance of the christian belief1 or any one necessary article of it4 ,but a belief of the indifferency of such things as ,paul spake of1 in meats and drinks4 ,if thou know these things to be lawful when thy weak brother doth not1 and so thou be wiser than he1 thank ,god for thy knowledge1 and use it to thy own salvation2 but do not proudly and uncharitably contend for it1 and use it uncharitably to the danger of another's soul1 much less to the wrong of the church and gospel1 and the hinderance of greater truths4 #b ,tim4 ii4 #ad1 ,of these things put them in remembrance1 7that is1 of the saints' hope in ,god's faithfulness17 charging them before the ,lord that they strive not about words to no profit1 but the subverting of the hearers4 ,yet for the faith we must earnestly contend1 ,jude #b1 #c4 #b ,tim4 ii4 #bc1 #bd1 ,but foolish and unlearned questions avoid1 knowing that they do gender strife4 ,and the servant of the ,lord must not strive1 but be gentle to all men4 ,but that which is the chiefest matter of our profession is1 ,the being and perfections of ,god himself2 his love to man1 and power over him1 and man's subjection and obligations unto ,god2 the person1 and office1 and works1 and benefits of our ,redeemer1 with all the duty that we owe to him in perfect holiness1 and all the hopes that we have in him2 the happiness of the saints1 the odiousness of sin1 and the misery of the wicked4 ,these1 and such as these1 are things that we are called to profess2 yet so as not to deny or renounce the smallest truth4 ,direct4 ,,iii4 ,understand also the manner how we must make profession of religion4 #a4 ,there is a professing by words1 and a professing by actions4 #b4 ,there is a solemn profession by ,god's public ordinances1 and an occasional or privater profession by conference1 or by our conversations4 ,and all these ways must religion be professed4 ,direct4 ,,iv4 ,understand also the season of each sort of profession1 that you omit not the season1 nor do it unseasonably4 #a4 ,profession by baptism1 ,lord's supper1 and church assemblies1 must be done in their season1 which the church guides are the conductors of4 #b4 ,profession by an innocent1 blameless1 obedient life is never out of season4 #c4 ,profession by private conference1 and by occasional acts of piety1 must be when opportunity inviteth us1 and they are likely to attain their ends4 #d4 ,the whole frame of a believer's life should be so holy1 and heavenly1 and mortified1 and above the world1 as may amount to a serious profession that he liveth in confident hope of the life to come1 and may show the world the difference between a worldling and an heir of heaven2 between corrupted nature and true grace4 ,the professors of godliness must be a peculiar people1 zealous of good works1 and adorned with them4#dd ,direct4 ,v4 ,take special care that your profession be sincere1 and that you be yourselves as good as you profess to be4 ,otherwise1 #a4 ,your profession will condemn yourselves4 #b4 ,and it will dishonour the truth which you deceitfully profess4 ,there can scarce a greater injury befall a good cause1 than to have a bad and shameful patron to defend it4 ,rom4 ii4 #c1 ,and thinkest thou this1 ,o man1 that judgest them which do such things1 and dost the same1 that thou shalt escape the judgment of ,god4 ,verse #bc-be1 ,thou that makest thy boast of the law1 through breaking the law dishonourest thou ,god8 ,for the name of ,god is blasphemed among the gentiles through you--4 ,direct4 ,,vi4 ,let not your profession be so much of your own sincerity as of ,god and his excellencies3 boast not of yourselves1 but of ,god and ,christ1 and the promise1 and the hope of true believers2 and do it to ,god's praise1 and not for your own4 ,be sure that in all your profession of religion1 you be seeking honour to ,god1 and not unto yourselves4 ,and then in this manner he that doubteth of his own sincerity1 yet may and must make profession of ,christ and true religion2 when you cannot proclaim the uprightness of your own hearts1 you may boldly proclaim the excellencies of religion1 and the happiness of saints4 ,direct4 ,,vii4 ,live upon ,god alone1 and trust his all-sufficiency1 and abhor that pusillanimity and baseness of spirit which maketh men afraid or ashamed openly to own the truth4 ,remember the example of your ,lord1 who before ,pontius ,pilate witnessed a good confession1 #a ,tim4 vi4 #ac2 who came for this end into the world1 to bear witness to the truth1 ,john xviii4 #cg4 ,fear not the face of man1 whose breath is in his nostrils1 and is perishing even while he is threatening4#de ,if thou believe not that ,christ can secure thee from the rage of man1 thou believest not indeed in ,christ4 ,if thou believe not that heaven will satisfy for all that by scorns or cruelties thou sufferest from sinners1 thou hast not indeed the hope of a believer4 ,and no wonder if thou profess not that which thou believest not4 ,but if thou believe that ,god is ,god1 and ,christ is ,christ1 and heaven is heaven1 and the gospel is true1 thou hast enough in thy belief to secure thee against all the scorns and cruelties of man1 and to tell thee that ,christ will bear thy charges1 in all that thou sufferest for his sake4 ,oh what abundance are secretly convinced of the truth1 and their consciences bear witness to the wisdom of the saints1 and a holy life2 and yet they dare not openly own and stand to the truth which they are convinced of for fear of being mocked by the tongues of the profane1 or for fear of losing their places and preferments6 ,o wretch1 dost thou not tremble when thou art ashamed of ,christ1 to think of the day when he will be ashamed of thee8 ,then when he comes in glory none will be ashamed of him6 ,then where is the tongue that mocked him and his servants8 ,who then will deride his holy ways8 ,then that will be the greatest glory1 which thou art now ashamed of4 ,canst thou believe that day1 and yet hide thy profession1 through cowardly fear or shame of man8 ,is man so great1 and is ,christ no greater in thine eyes than so8 ,if he be not more regardable than man1 believe not in him3 if he be1 regard him more2 and let not a worm be preferred before thy ,saviour4 ,direct4 ,,viii4 ,if any doubt arise1 whether thou shouldest now make particular profession of the truth1 7as in the presence of scorners1 or when required by magistrates or others1 c47 let not the advice or interest of the flesh have any hand at all in the resolving of the case2 but let it be wholly determined as the interest of ,christ requireth4 ,spare thyself when the interest of ,christ requireth it2 not for thyself1 but for him4 ,but when his interest is most promoted by thy suffering1 rejoice that thou art any way capable of serving him4#df ,direct4 ,,ix4 ,though sometimes a particular profession of the faith may be unseasonable1 yet you must never make any profession of the contrary1 either by words or actions4 ,truth may be sometimes silenced1 but a lie may never be professed or approved4 ,direct4 ,x4 ,if any that profess christianity reproach you for the profession of holiness and diligence1 convince them that they hypocritically profess the same1 and that holiness is essential to christianity3 open their baptismal covenant to them1 and the ,lord's prayer1 in which they daily pray that ,god's will may be done on earth even as it is in heaven1 which is more strictly than the best of us can reach4 ,the difference between them and you is but this1 whether we should be christians hypocritically in jest1 or in good earnest4 #da ,nemo jam infamiam incutiat2 nemo aliud existimet3 quin nec fas est ulli de sua religione mentiri4 ,ex eo enim quod aliud a se coli dicit quam colit1 et culturam et honorem in alterum transferendo1 jam non colit quod negavit3 dicimus1 et palam dicimus et vobis torquentibus lacerati et cruenti vociferamur1 ,deum colimus per ,christum4 ,tertul4 ,apolog4 c4 #aa4 #db #b ,tim4 ii4 #ab2 ,matt4 x4 #cb1 #cc2 ,luke ix4 #bf4 #dc #a ,cor4 viii4 #a2 #b ,cor4 x4 #h2 ,rom4 xv4 #b2 #a ,tim4 i4 #d2 ,tit4 iii4 #i4 #dd ,tit4 ii4 #ad2 #a ,tim4 ii4 #aj4 #de ,the ,arians under ,valens1 and the ,vandals1 still silenced the orthodox preachers and forbad their meetings1 and yet the people adhered to their pastors and kept their meetings1 while they could4 ,spius prohibitum est ut sacerdotes vestri conventus minime celebrarent1 nec sua seditione animas subverterunt christianas4 ,prcept4 ,hunner4 in ,victor4 ,utic4 p4 #dad4 #df ,matt4 x4 #ah1 #bc1 #cb1 #cc1 #ch1 #ci2 xii4 #ad1 #ae2 xiv4 #ac2 ,john x4 #ci2 ,heb4 xi4 #bg2 ,acts ix4 #be4 ,,chapter ,v4 ,,directions ,,about ,,vows ,,and ,,particular ,,covenants ,,with ,,god4 ,tit4 #a4 ,directions for the ,right ,making such ,vows and ,covenants4 ,sidenote3 ,what a vow is4 ,direct4 ,i4 ,understand the nature of a vow1 and the use to which it is appointed4 ,a vow is a promise made to ,god4 #a4 ,it is not a bare assertion or negation4 #b4 ,it is not a mere pollicitation1 or expression of the purpose or resolution of the mind3 for he that saith or meaneth no more than1 ,i am purposed or resolved to do this1 may upon sufficient reason do the contrary2 for he may change his mind and resolution1 without any untruth or injury to any4 #c4 ,it is not a mere devoting of a thing to ,god for the present by actual resignation4 ,for the present actual delivery of a thing to sacred uses is no promise for the future3 though we usually join them both together1 yet devovere may be separated from vovere4 #d4 ,it must be therefore a promise1 which is1 a voluntary obliging ones self to another de futuro for some good4 #e4 ,it is therefore implied that it be the act of a rational creature1 and of one that in that act hath some competent use of reason1 and not of a fool1 or idiot1 or mad-man1 or a child that hath not reason for such an act1 no nor of a brain-sick or melancholy person1 who 7though he be ctera sanus7 is either delirant in that business1 or is irresistibly borne down and necessitated by his disease to vow against the sober1 deliberate conclusion of his reason at other times1 having at the time of vowing1 reason enough to strive against the act1 but not self-government enough to restrain a passionate1 melancholy vow4 #f4 ,whereas some casuists make deliberation necessary1 it must be understood that to the being of a vow so much deliberation is requisite as may make it a rational human act1 it must be an act of reason2 but for any further deliberation1 it is necessary only to the well-being1 and not to the being of a vow1 and without it it is a rash vow1 but not no vow4#dg #g4 ,when we say1 it must be a voluntary act1 the meaning is not that it must be totally and absolutely voluntary1 without any fear or threatening to induce us to it2 but only that it be really voluntary1 that is1 an act of choice1 by a free agent1 that considering all things doth choose so to do4 ,he that hath a sword set to his breast1 and doth swear or vow to save his life1 doth do it voluntarily1 as choosing rather to do it than to die4 ,man having free-will1 may choose rather to die1 than vow1 if he think best3 his will may be moved by fear1 but cannot be forced by any one1 or any means whatsoever4 #h4 ,when ,i say that a vow is a promise1 ,i imply that the matter of it is necessarily some real or supposed good2 to be good1 or to do good1 or not to do evil4 ,evil may be the matter of an oath1 but it is not properly a vow1 if the matter be not supposed good4 #i4 ,it is a promise made to ,god1 that we are now speaking of2 whether the name of a vow belong to a promise made only to man1 is a question de nomine1 which we need not stop at4 ,sidenote3 ,the sorts of vows4 ,a vow is either a simple promise to ,god1 or a promise bound with an oath or imprecation4 ,some would appropriate the name of a vow to this last sort only1 7when men swear they will do this or that17 which indeed is the most formidable sort of vowing2 but the true nature of a vow is found also in a simple self-obliging promise4 ,sidenote3 ,the use of vows4 ,the true reason and use of vows is but for the more certain and effectual performance of our duties3 not to make new laws1 and duties1 and religions for us1 but to drive on the backward1 lingering soul to do its duty1 and to break over difficulties and delays3 that by strengthening our bonds1 and setting the danger before our eyes1 we may be excited to escape it4 ,sidenote3 ,the obligation of vows4 ,it is a great question1 whether our own vows can add any new obligation to that which before lay upon us from the command of ,god4 ,amesius saith1 7,cas4 ,consc4 lib4 iv4 c4 #af47 ,non additur proprie in istis nova obligatio1 neque augetur in se prior3 sed magis agnoscitur et recipitur a nobis3 passive in istis que fuimus antea obligati3 sed activa recognitione arctius nobis applicatur a nobismetipsis4 ,others commonly speak of an additional obligation2 and indeed there is a double obligation added by a vow1 to that which ,god before had laid on us1 to the matter of that vow4 ,premising this distinction between obligatio imponentis1 a governing obligation1 7which is the effect of governing right or authority17 and obligatio consentientis1 a self-obliging by voluntary consent1 7which is the effect of that dominion which a rational free agent hath over his own actions17 ,i say1 #a4 ,he that voweth doth oblige himself1 who before was obliged by ,god only2 and that a man hath a power to oblige himself1 is discerned by the light of nature1 and is the ground of the law of nations1 and of human converse3 and though this is no divine obligation1 yet it is not therefore none at all4 #b4 ,but moreover he that voweth doth induce upon himself a new divine obligation1 by making himself the subject of it4 ,for example2 ,god hath said1 ,honour the ,lord with thy substance3 this command obligeth me to obey it whether ,i vow it or not4 ,the same ,god hath said1 ,pay thy vows to the ,most ,high1 ,psal4 l4 #ad2 and1 ,when thou vowest a vow to ,god1 defer not to pay it1 ,eccles4 v4 #d4 ,this layeth no obligation on me till ,i vow2 but when ,i have vowed it doth3 so that now ,i am under a double divine obligation1 7one to the matter of the duty1 and another to keep my vow17 and under a self-obligation of my own vow3 whence also a greater penalty will be due if ,i now offend1 than else would have been4 ,hence you may see what to think of the common determination of casuists concerning vows materially sinful1 when they say1 a man is not obliged to keep them4 ,it is only thus far true1 that ,god obligeth him not to do that particular thing which he voweth1 for ,god had before forbidden it1 and he changeth not his laws upon man's rash vowings2 but yet there is a self-obligation which he laid upon himself to do it3 and this self-obligation to a sinful act1 was itself a sin1 and to be repented of1 and not performed2 but it bringeth the person under a double obligation to penalty1 as a perjured person1 even ,god's obligation who bindeth the perjured to penalty1 and the obligation of his own consent to the punishment1 if there was any oath or imprecation in the vow4 ,if it were true that such a person had brought himself under no obligation at all1 then he could not be properly called perjured1 nor punished as perjured2 but he that sweareth and voweth to do evil1 7as the ,jews to kill ,paul17 though he ought not to do the thing1 7because ,god forbiddeth it17 yet he is a perjured person for breaking his vow1 and deserveth the penalty1 not only of a rash vower1 but of one perjured4 ,thus error may make a man sinful and miserable1 though it cannot warrant him to sin4 ,direct4 ,,ii4 ,try well the matter of your vows1 and venture not on them till you are sure that they are not things forbidden3 things sinful or doubtful are not fit matter for a vow3 in asserting1 subscribing1 and witnessing1 you should take care1 that you know assuredly that the matter be true1 and venture not upon that which may prove false2 much more should you take care that you venture not doubtingly in vows and oaths4 ,they are matters to be handled with dread and tenderness1 and not to be played with1 and rashly ventured on1 as if it were but the speaking of a common word3 ,be not rash with thy mouth1 and let not thy heart be hasty to utter any thing before ,god1 ,eccles4 v4 #b4 ,it is a grievous snare that men are oft brought into by ignorant and rash vows2#dh as the case of ,jephthah1 and ,herod1 and many another tell us for our warning3 an error in such cases is much more safely and cheaply discerned before1 than afterwards4 ,to have a rash vow or perjury to repent of1 is to set a bone in joint1 or pull a thorn out of your very eye2 and who would choose such pain and smart8 ,suffer not thy mouth to cause thy flesh to sin2 neither say thou before the angel that it was an error3 wherefore should ,god be angry at thy voice1 and destroy the work of thy hands1 ,eccles4 v4 #f4 ,it is a snare to the man who devoureth that which is holy1 and after vows to make inquiry1 ,prov4 xx4 #be4 ,be careful and deliberate to prevent such snares4 ,direct4 ,,iii4 ,vow not in a passion3 stay till the storm be over3 whether it be anger or desire1 or whatever the passion be1 delay and deliberate before you vow2 for when passion is up1 the judgment is upon great disadvantage4 ,in your passion you are apt to be most peremptory and confident when you are most deceived3 if it be your duty to vow1 it will be your duty to-morrow when you are calm4 ,if you say1 that duty must not be delayed1 and that you must do it while the ,spirit moveth you3 ,i answer1 ,was it not as much a duty before your passion was kindled as now8 ,it is no sinful delaying of so great a duty1 to stay till you have well proved whether it be of ,god4 ,if it be the ,spirit of ,christ that moveth you to it1 he will be willing that you deliberate and try it by that word which the same ,spirit hath indited to be your rule4 ,god's ,spirit worketh principally upon the judgment and the will1 by settled convictions1 which will endure a rational trial3 it is liker to be your own spirit which worketh principally on the passion1 and will not endure the trial1 nor come into the light1 ,john iii4 #ah1 #ai2 ,isa4 viii4 #bj4 ,direct4 ,,iv4 ,make not a vow of things indifferent and unnecessary3 if they be not good1 in a true1 comparing1 practical judgment1 which considereth all accidents and circumstances1 they are no fit matter for a vow4 ,some say1 things indifferent are the fittest matter both for vows and human laws2 but either they speak improperly or untruly1 and therefore dangerously at the best4 ,if an idle word be a sin1 then an idle action is not a thing to be vowed1 because it is not a thing to be done1 being as truly a sin as an idle word3 and that which is wholly indifferent is idle2 for if it be good for any thing1 it is not wholly indifferent2 and because it is antecedently useless1 it is consequently sinful to be done4 ,object4 ,i4 ,but those that say things indifferent may be vowed1 mean not1 things useless or unprofitable to any good end2 but only those things that are good and useful1 but not commanded3 such as are the matter of ,god's counsels1 and tend to man's perfection1 as to vow chastity1 poverty1 and absolute obedience4 ,answ4 ,there are no such things as are morally good1 and not commanded3 this is the fiction of men that have a mind to accuse ,god's laws and government of imperfection1 and think sinful man can do better than he is commanded1 when none but ,christ ever did so well4#di ,quest4 ,i4 ,what is moral goodness in any creature and subject1 but a conformity to his ruler's will expressed in his law8 ,and if this conformity be its very form and being1 it cannot be that any thing should be morally good that is not commanded4 ,quest4 ,,ii4 ,doth not the law of ,god command us to love him with all our heart1 and soul1 and strength1 and accordingly to serve him8 ,and is it possible to give him more than all2 or can ,god come after and counsel us to give him more than is possible8 ,quest4 ,,iii4 ,doth not the law of nature oblige us to serve ,god to the utmost of our power8 ,he that denieth it1 is become unnatural1 and must deny ,god to be ,god1 or deny himself to be his rational creature3 for nothing is more clear in nature1 than that the creature who is nothing1 and hath nothing but from ,god1 and is absolutely his own1 doth owe him all that he is able to do4 ,quest4 ,,iv4 ,doth not ,christ determine the case to his disciples1 ,luke xvii4 #aj8 ,a middle between good and evil in morality is a contradiction3 there is no such thing2 for good and evil are the whole of morality3 without these species there is no morality4 ,object4 ,,ii4 ,it seems then you hold that there is nothing indifferent1 which is a paradox4 ,sidenote3 ,whether any things be indifferent8 ,answ4 ,no such matter3 there are thousands and millions of things that are indifferent2 but they are things natural only1 and not things moral4 ,they are indifferent as to moral good and evil1 because they are neither2 but they are not indifferentia moralia3 the indifferency is a negation of any morality in them in genere1 as well as of both the species of morality4#ej ,whatsoever participateth not of virtue or vice1 and is not eligible or refusable by a moral agent as such1 hath no morality in it4 ,there may be two words so equal as it may be indifferent which you speak2 and two eggs so equal1 as that it may be indifferent which you eat2 but that is no more than to say1 the choosing of one before the other is not actus moralis3 there is no matter of morality in the choice4 ,object4 ,,iii4 ,but if there may be things natural that are indifferent1 why not things moral8 ,answ4 ,as goodness is convertible with entity1 there is no natural being but is good3 as goodness signifieth commodity1 there is nothing but is profitable or hurtful1 and that is good to one that is hurtful to another3 but if it were not so1 yet such goodness or badness is but accidental to natural being2 but moral goodness and badness is the whole essence of morality4 ,object4 ,,iv4 ,but doth not the apostle say1 ,he that marrieth doth well1 and he that marrieth not doth better8 ,therefore all is not sin which is not best4 ,sidenote3 ,whether marrying be indifferent8 ,answ4 ,the question put to the apostle to decide1 was about marrying or not marrying1 as it belonged to all christians in general1 and not as it belonged to this or that individual person by some special reason differently from others4 ,and so in respect to the church in general1 the apostle determineth that there is no law binding them to marry1 or not to marry3 for a law that is made for many must be suited to what is common to those many4 ,now marriage being good for one and not for another1 is not made the matter of a common law1 nor is it fit to be so1 and so far is left indifferent3 but because that to most it was rather a hinderance to good in those times of the church1 than a help1 therefore for the present necessity1 the apostle calleth marrying doing well1 because it was not against any universal law1 and it was a state that was suitable to some2 but he calls not marrying doing better1 because it was then more ordinarily suited to the ends of christianity4 ,now ,god maketh not a distinct law for every individual person in the church2 but one universal law for all3 and this being a thing variable according to the various cases of individual persons1 was unfit to be particularly determined by a universal law4 ,but if the question had been only of any one individual person1 then the decision would have been thus3 though marrying is a thing not directly commanded or forbidden1 yet to some it is helpful as to moral ends1 to some it is hurtful1 and to some it is so equal or indifferent1 that it is neither discernibly helpful nor hurtful2 now by the general laws or rules of ,scripture to them that consideratis considerandis it is discernibly helpful1 it is not indifferent1 but a duty2 to them that it is discernibly hurtful1 it is not indifferent1 but a sin2 to them that it is neither discernibly helpful or hurtful as to moral ends1 it is indifferent1 as being neither duty nor sin2 for it is not a thing of moral choice or nature at all4 ,but the light of nature telleth us that ,god hath not left it indifferent to men to hinder themselves or to help themselves as to moral ends2 else why pray we1 ,lead us not into temptation8 ,and marriage is so great a help to some1 and so great a hurt to others1 that no man can say that it is morally indifferent to all men in the world3 and therefore that being none of the apostle's meaning1 it followeth that his meaning is as aforesaid4 ,object4 ,v4 ,but there are many things indifferent in themselves1 though not as clothed with all their accidents and circumstances3 and these actions being good in their accidents1 may be the matter of a vow4 ,answ4 ,true1 but those actions are commanded duties1 and not things indifferent as so circumstantiated4 ,it is very few actions in the world that are made simply duties or sins1 in their simple nature without their circumstances and accidents3 the commonest matter of all ,god's laws1 is actions or dispositions which are good or evil in their circumstances and accidents4 ,therefore ,i conclude1 things wholly indifferent are not to be vowed4 ,direct4 ,v4 ,it is not every duty that is the matter of a lawful vow4 ,else you might have as many vows as duties3 every good thought1 and word1 and deed might have a vow4 ,and then every sin which you commit would be accompanied and aggravated with the guilt of perjury4 ,and no wise man would run his soul into such a snare4 ,object4 ,but do we not in baptism vow obedience to ,god8 ,and doth not obedience contain every particular duty8 ,answ4 ,we vow sincere obedience1 but not perfect obedience4 ,we do not vow that we will never sin1 nor neglect a duty 7nor ought we to do so74 ,so that as sincere obedience respecteth every known duty as that which we shall practise in the bent of our lives1 but not in perfect constancy or degree1 so far our vow in baptism hath respect to all known duties1 but no further4 ,direct4 ,,vi4 ,to make a vow lawful1 besides the goodness of the thing which we vow1 there must be a rational1 discernible probability1 that the act of vowing it will do more good than hurt2 and this to a wise1 foreseeing judgment4 ,for this vowing is not an ordinary worship to be offered to ,god 7except the baptismal vow1 renewed in the ,lord's supper and at other seasons72 but it is left as an extraordinary means1 for certain ends1 which cannot by ordinary means be attained3 and therefore we must discern the season1 by discerning the necessity or usefulness of it4 ,swearing is a part of the service of ,god1 but not of his daily worship1 nor frequently and rashly to be used1 by any that would not be held guilty of taking the name of ,god in vain3 and so it is in the case of vowing4 ,therefore he that will make a lawful vow1 must see beforehand1 what is the probable benefit of it1 and what is the probable hurt or danger3 and without this foresight it must be rash1 and cannot be lawful4 ,and therefore no one can make a lawful vow1 but wise1 foreseeing persons1 and those that advise with such1 and are guided by them1 if they be not such themselves2 unless in a case where ,god hath prescribed by his own determining commands 7as in the covenant of christianity74 ,therefore to one man the same vow may be a sin1 that to another may be a duty2 because one may have more reason for it1 or necessity of it1 and less danger by it1 than another4 ,one man may foresee that vowing 7in case where there is no necessity7 may insnare him either in perplexing doubts1 or terrors1 which will make all his life after more irregular or uncomfortable4 ,another man may discern that he is liable to no such danger4#ea ,direct4 ,,vii4 ,no man should pretend danger or scruple against his renewing the vow of christianity1 or any one essential part of it2 viz4 ,to take ,god the ,father1 ,son1 and ,holy ,ghost for my ,god1 and ,saviour1 and ,sanctifier1 my ,owner1 ,governor1 and ,father2 renouncing the devil1 the world1 and the flesh4 ,because there is an absolute necessity1 prcepti et medii1 of performing this1 and he that doth it not shall certainly be damned2 and therefore no worse matter can stand up against it3 he that denieth it1 giveth up himself despairingly to damnation4 ,yet ,i have heard many say1 ,i dare not promise to turn to ,god1 and live a holy life1 lest ,i break this promise1 and be worse than before4 ,but dost thou not know1 that it must be both made and kept1 if thou wilt be saved8 ,wilt thou choose to be damned1 for fear of worse8 ,there is but one remedy for thy soul1 and all the hope of thy salvation lieth upon that alone4 ,and wilt thou refuse that one1 for fear lest thou cast it up and die8 when thou shalt certainly die unless thou both take it1 and keep it1 and digest it4 ,direct4 ,,viii4 ,about particular sins and duties1 deliberate resolutions are the ordinary means of governing our lives2 and vows must not be used where these will do the work without them4 ,for extraordinary means must not be used1 when ordinary will serve the turn4 ,nor must you needlessly draw a double guilt upon yourselves in case of sinning4 ,and in mutable or doubtful cases1 a resolution may be changed1 when a vow cannot4 ,try therefore what deliberate resolutions will do1 with the help of other ordinary means1 before you go any further4 ,direct4 ,,ix4 ,when ordinary resolutions and other helps will not serve the turn1 to engage the will to the forbearance of a known sin1 or the performance of a known duty1 but temptations are so strong as to bear down all1 then it is seasonable to bind ourselves by a solemn vow1 so it be cautelously and deliberately done1 and no greater danger like to follow4 ,in such a case of necessity1 #a4 ,you must deliberate on the benefits and need4 #b4 ,you must foresee all the assaults that you are like to have to tempt you to perjury1 that they come not unexpected4 #c4 ,you must join the use of all other means for the keeping of your vows4 ,direct4 ,x4 ,make not a law and religion to yourselves by your voluntary vows1 which ,god never made you by his authority2 nor bind yourselves for futurity to all that is a duty at present1 where it is possible that the change of things may change your duty4 ,god is our ,king and ,governor1 and not we ourselves3 it is not we1 but he1 that must give laws to us4 ,we have work enough to do of his appointing2 we need not make more to ourselves1 as if he had not given us enough4 ,vows are not to make us new duties or religions1 but to further us in the obedience of that which our ,lord hath imposed on us4 ,it is a self-condemning sin of foolish will-worshippers1 to be busy in laying more burdens on themselves1 when they know they cannot do so much as ,god requireth of them4 ,yea1 some of them murmur at ,god's laws as too strict1 and at the observers of them as too precise1 7though they come far short of what is their duty17 and yet will be cutting out more work for themselves4 ,and it is not enough that what you vow be your duty at the present1 but you must bind yourselves to it by vows no longer than it shall remain your duty4 ,it may be your duty at the present to live a single life2 but if you will vow therefore that you will never marry1 you may bind yourselves to that which may prove your sin3 you know not what alterations may befall you in your body or estate1 that may invite you to it4 ,are you sure that no change shall make it necessary to you8 ,or will you presume to bind ,god himself by your vows1 that he shall make no such alteration8 ,or if you were never so confident of your own unchangeableness1 you know not what fond and violent affections another may be possessed with1 which may make an alteration in your duty4 ,at the present it may be your duty to live retiredly1 and avoid magistracy and public employments3 but you may not vow it therefore for continuance2 for you know not but ,god may make such alterations1 as may make it so great and plain a duty1 as without flat impiety or cruelty1 you cannot refuse4 ,perhaps at the present it may be your duty to give half your yearly revenues to charitable and pious uses3 but you must not therefore vow it for continuance 7without some special cause to warrant it72 for perhaps the next year it may be your duty to give but a fourth or a tenth part1 or none at all1 according as the providence of ,god shall dispose of your estate and you4 ,perhaps ,god may impose a clear necessity on you1 of using your estate some other way4 ,direct4 ,,xi4 ,if you be under government1 you may not lawfully vow without your governors' consent1 to do any thing which you may not lawfully do without their consent1 in case you had not vowed it4 ,for that were1 #a4 ,actually to disobey them at the present1 by making a vow without the direction and consent of your governors4 #b4 ,and thereby to bind yourselves to disobey them for the future1 by doing that without them1 which you should not do without them4 ,but if it be a thing that you may do1 or must do1 though your governors forbid you1 then you may vow it though they forbid you 7if you have a call from the necessity of the vow74 ,direct4 ,,xii4 ,if oaths be commanded us by usurpers that have no authority to impose them1 we must not take them in formal obedience to their commands4 ,for that were to own their usurpation and encourage them in their sin4 ,if we owe them no obedience in any thing1 we must not obey them in so great a thing3 or if they have some authority over us in other matters1 but none in this1 7as a constable hath no power to give an oath17 we must not obey them in the point where they have no authority4 ,but yet it is possible that there may be other reasons that may make it our duty to do it1 though not as an act of formal obedience3 as ,i may take an oath when a thief or murderer requireth it1 not to obey him1 but to save my life4 ,and if any man command me to do that which ,god commandeth me1 ,i must do it1 because ,god commandeth it4 ,direct4 ,,xiii4 ,if a lawful magistrate impose an oath or vow upon you1 before you take it you must consult with ,god1 and know that it is not against his will4 ,god must be first obeyed in all things2 but especially in matters of so great moment1 as vows and promises4 ,quest4 ,i4 ,what if ,i be in doubt whether the oath or promise imposed be lawful8 must ,i take it1 or not8 ,if ,i take an oath which ,i judge unlawful or false1 ,i am a perjured or profane despiser of ,god3 and if a man must refuse all oaths or promises1 which the magistrate commandeth1 if he do but doubt whether they be lawful1 then government and justice will be injured1 while every man that hath ignorance enough to make him dubious1 shall refuse all oaths and promises of allegiance1 or for witness to the truth4 ,answ4 ,i4 ,i shall tell you what others say first in the case of doubting4 ,dr4 ,sanderson saith1 ,prlect4 iii4 sect4 #aj1 p4 #gd1 #ge1 ,tertius casus est cum quis juramento pollicetur se facturum aliquid in se fortassis licitum1 quod tamen ipse putat esse illicitum4 ,ut siquis ante hc tempora admittendus ad beneficium 7ut vocant7 ecclesiasticum1 promisisset in publicis sacris observare omnes ritus legibus ecclesiasticis imperatos2 vestem scilicet lineam1 crucis signum ad sacrum fontem1 ingeniculationem in percipiendis symbolis in sacra cna1 et id genus alios2 quos ipse tamen ex aliquo levi prejudicio putaret esse superstitiosos et papisticos3 quritur in hoc casu qu sit obligatio8 ,pro ,resp4 dico tria3 ,dico #a4 ,non posse tale juramentum durante tali errore sine gravi peccato suscipi4 ,peccat enim graviter qui contra conscientiam peccat1 etsi erroneam4 ,judicium enim intellectus cum sit unicuique proxima agendi regula2 voluntas1 si judicium illud non sequatur1 deficiens a regula sua1 necesse est ut in obliquum feratur4 ,tritum est illud1 ,qui facit contra conscientiam dificat ad gehennam4 ,sane qui jurat in id quod putat esse illicitum1 nihilominus juraturus esset1 si esset revera illicitum3 atque ita res illa1 ut ut alii licita1 est tamen ipsi illicita3 sententiam ferente apostolo1 ,rom4 xiv4 #ad1 c4 ,dico #b4 ,tale juramentum non obligare1 c4---- ,that is1 ,the third case is1 when a man promiseth by oath that he will do a thing which in itself perhaps is lawful1 but he thinketh to be unlawful3 as if one before these times being to be admitted to an ecclesiastical benefice1 7as they call it17 had promised1 that in public worship he would observe all the rites commanded in the ecclesiastic laws1 to wit1 the surplice1 the sign of the cross at the sacred font1 kneeling in the receiving of the symbols in the holy supper1 and others the like2 which yet out of some light prejudice1 he thought to be superstitious and papistical4 ,the question is1 what obligation there is in this case8 ,for answer ,i say three things3 #a4 ,i say that an oath1 while such an error lasteth1 cannot be taken without grievous sin2 for he grievously sinneth1 who sinneth against his conscience1 although it be erroneous4 ,for when the judgment of the intellect is to every man the nearest rule of action1 it must be that the will is carried into obliquity1 if it follow not that judgment1 as swerving from its rule4 ,it is a common saying1 ,he that doth against his conscience1 buildeth unto hell3 verily he that sweareth to that which he thinketh to be unlawful1 would nevertheless swear if it were indeed unlawful4 ,and so the thing1 though lawful to another1 is to him unlawful1 the apostle passing the sentence1 ,rom4 xiv4 #ad1 c4 #b4 ,i say1 that such an oath bindeth not1 c4---- ,of the obligation ,i shall speak anon2#eb but of the oath or promise1 ,i think the truth lieth here as followeth4 #a4 ,the question de esse must first be resolved1 before the question of knowing or opinion4 ,either the thing is really lawful which is doubted of1 or denied1 or it is not4 ,if it be not1 then it is a sin to swear or promise to it2 and here there is no case of error4 ,but if it be really lawful1 and the vowing of it lawful1 then the obligations that lie upon this man are these1 and in this order3 7#a47 ,to have a humble suspicion of his own understanding4 7#b47 ,to search1 and learn1 and use all means to discern it to be what it is4 7#c47 ,in the use of these means to acknowledge the truth4 7#d47 ,and then to promise and obey accordingly4 ,now this being his duty1 and the order of his duty1 you cannot say that he is not obliged to any one part of it1 though he be obliged to do it all in this order1 and therefore not to do the last first1 without the former3 for though you question an hundred times1 ,what shall he do as long as he cannot see the truth8 the law of ,god is still the same2 and his error doth not disoblige him3 ,nemini debetur commodum ex sua culpa4 ,so many of these acts as he omitteth1 so much he sinneth4 ,it is his sin if he obey not the magistrate2 and it is his sin that he misjudgeth of the thing2 and his sin that he doth not follow the use of the means till he be informed4 ,so that his erring conscience entangleth him in a necessity of sinning2 but disobligeth him not at all from his obedience4 #b4 ,but yet this is certain1 that in such a case1 he that will swear because man biddeth him1 when he taketh it to be false1 is a perjured1 profane despiser of ,god2 but he that forbeareth to swear for fear of sinning against ,god1 is guilty only of a pardonable1 involuntary weakness4 ,direct4 ,,xiv4 ,take heed lest the secret prevalency of carnal ends or interest1 and of fleshly wisdom1 do bias your judgment1 and make you stretch your consciences to take those vows or promises1 which otherwise you would judge unlawful1 and refuse4 ,never good cometh by following the reasonings and interest of the flesh1 even in smaller matters2 much less in cases of such great importance4 ,men think it fitteth them at the present1 and doth the business which they feel most urgent2 but it payeth them home with troubles and perplexities at the last3 it is but like a draught of cold water in a fever4 ,you have some present char to do1 or some strait to pass through1 in which you think that such an oath1 or promise1 or profession would much accommodate you2 and therefore you venture on it1 perhaps to your perdition4 ,it is a foolish course to cure the parts 7yea1 the more ignoble parts7 with the neglect and detriment of the whole3 it is but like those that cure the itch by anointing themselves with quicksilver2 which doth the char for them1 and sendeth them after to their graves1 or casteth them into some far worse disease4 ,remember how deceitful a thing the heart is1 and how subtly such poison of carnal ends will insinuate itself4 ,oh how many thousands hath this undone6 that before they are aware1 have their wills first charmed and inclined to the forbidden thing1 and fain would have it to be lawful2 and then have brought themselves to believe it lawful1 and so to commit the sin2 and next to defend it1 and next to become the champions of ,satan1 to fight his battles1 and vilify and abuse them1 that by holy wisdom and tenderness have kept themselves from the deceit4 ,tit4 #b4 ,directions against ,perjury and ,perfidiousness3 ,land for keeping ,vows and ,oaths4 ,direct4 ,i4 ,be sure that you have just apprehension of the greatness of the sin of perjury4#ec ,were it seen of men in its proper shape1 it would more affright them from it than a sight of the devil himself would do4 ,i shall show it you in part in these particulars4 ,sidenote3 ,the heinousness of perjury4 #a4 ,it containeth a lie1 and hath all the malignity in it which ,i before showed to be in lying1 with much more4 #b4 ,perjury is a denial or contempt of ,god4 ,he that appealeth to his judgment by an oath1 and doth this in falsehood1#ed doth show that either he believeth not that there is a ,god1#ee or that he believeth not that he is the righteous ,governor of the world1 who will justly determine all the causes that belong to his tribunal4 ,the perjured person doth as it were bid defiance to ,god1 and setteth him at nought1 as one that is not able to be avenged on him4 #c4 ,perjury is a calling for the vengeance of ,god against yourselves4 ,you invite ,god to plague you1 as if you bid him do his worst3 you appeal to him for judgment in your guilt1 and you shall find that he will not hold you guiltless4 ,imprecations against yourselves are implied in your oaths3 he that sweareth doth say in effect1 ,let ,god judge and punish me as a perjured wretch1 if ,i speak not the truth4 ,and it is a dreadful thing to fall into the hands of the living ,god1 for vengeance is his and he will recompence1 ,heb4 x4 #cj1 #ca3 and when he judgeth the wicked1 he is a consuming fire1 ,heb4 xii4 #bi4 #d4 ,perjury and perfidiousness are sins that leave the conscience no ease of an extenuation or excuse2 but it is so heinous a villany1 that it is the seed of self-tormenting desperation4 ,some sins conscience can make shift a while to hide1 by saying1 ,it is a controversy2 and1 ,many wise men are of another mind2 but perjury is a sin which heathens and infidels bear as free a testimony against 7in their way7 as christians do4 ,some sins are shifted off by saying1 ,they are little ones4 ,but#ef christians and heathens are agreed that perjury is a sin almost as great as the devil can teach his servants to commit4 ,saith ,plutarch1#eg ,he that deceiveth his enemy by an oath1 doth confess thereby1 that he feareth his enemy1 and despiseth ,god4 ,saith ,cicero1 ,the penalty of perjury is destruction from ,god1 and shame from man4 ,saith ,q4 ,curtius1 ,perfidiousness is a crime which no merits can mitigate4 ,read ,cicero de ,offic4 lib4 iii4 ,saith ,aristotle1 ,he that will extenuate an oath1 must say1 that those villanous wretches that think ,god seeth not1 do think also to go away with their perjury unpunished4 ,in a word1 the heathens commonly take the revenge of perjury to belong in so special a manner to the gods1 that they conclude that man1 and usually his posterity1 to be destinated to ruin1 that is perjured and perfidious3 insomuch that it is written#eh of ,agesilaus and many others1 that when their enemies were perjured1 and broke their covenants1 they took it for a sign of victory1 and the best prognostic of their success against them4 ,plutarch recordeth this story of ,clemens1 that having made a truce for seven days with the ,argives1 he set upon them1 and killed and took many of them in the night2 and when he was charged with perfidiousness1 answered1 ,i made not a truce with them for seven nights1 but for seven days4 ,but the women fetched arms out of the temples of the gods1 and repulsed him with shame1 and he ran mad1 and with his sword did mangle his own body1 and died in a most hideous manner4 ,when conscience is awakened to see such a sin as perjury1 no wonder if such run mad1 or hang themselves2 as perfidious ,ahithophel and ,judas did4 ,no doubt but everlasting horror and desperation will be the end of such1 if true conversion do not prevent it4 #e4 ,it is a sin that ruineth families and societies1#ei like fire that being kindled in the thatch1 never stoppeth till it have consumed all the house4 ,though the curse of the ,lord is in the house of the wicked1 but he blesseth the habitation of the just1 ,prov4 iii4 #cc2 yet among all the wicked1 there are few so commonly marked out with their families to shame and ruin1 as the perjured4 ,whatever nation is stigmatized with a fides ,punica vel ,grca1 with the brand of perjury1 it is not only their greatest infamy1 but1 like ,lord1 have mercy on us written on your doors1 a sign of a destroying plague within4#fj ,saith ,silius1 ,non illi domus aut conjux aut vita manebit ,unquam expers luctus1 lachrymque3 aget quore semper ,ac tellure premens2 aget grum nocte dieque2 ,despecta ac violata fides-- ,saith ,claudian1 ,in prolem dilatarunt perjuria patris1 ,et pnam merito filius ore luit4-- ,so ,tibullus1 ,ah miser3 et siquis primo perjuria celat1 ,sera tamen tacitus pna venit pedibus4 ,saith ,pausanias1 ,the fraud that is committed by perjury1 falleth upon posterity4 #f4 ,perjury and perfidiousness are virtually treason1 rebellion1 and murder against kings and magistrates1 and no more to be favoured in a kingdom1 by a king that loveth his life and safety1 than the plague in a city1 or poison to the body4 ,tristissimum et domesticum regibus omnibus pharmacum1 liberorum1 amicorum et exercitus perfidia1 saith ,appian4 ,what security have princes of their crowns1 or lives1 where oaths and covenants seem not obligatory8 ,there is then nothing left but fear of punishment to restrain the violence of any one that would do them mischief2 and craft or strength will easily break the bonds of fear4 ,he that would dissolve the bond of oaths1 and teach men to make light of perjury1 is no more to be endured in a kingdom1 than he that openly inviteth the subjects to kill their king1 or rise up in rebellion against him4 ,if he that breaketh the least of ,god's commands1 and teacheth men so to do1 shall be called least in the kingdom of ,god1 ,matt4 v4 #ai1 then surely he that breaketh the great commands by the most odious sin of perjury1 and teacheth men so to do1 should neither be great1 nor any thing1 in the kingdoms of men4 #g4 ,perjury is the poison of all societies1 and of friendship1 and of human converse1 and turneth all into a state of enmity1 or hostility1 and teacheth all men to live together like foes4 ,he that is not to be believed when he sweareth1 is never to be believed3 and when oaths and covenants signify nothing1 and no man can believe another1 what are they but as so many foes to one another8 ,how can there be any relations of governors and subjects8 of husband and wife8 of master and servants8 or how can there be any trading or commerce1 when there is no trust8 ,perjury dissolveth all societies by loosening all the bonds of association4 ,well might ,dionys4 ,halic4 lib4 iii4 say1 ,the perfidious are far worse than open enemies1 and worthy of far greater punishment4 ,for a man may more easily avoid the ambushments of foes1 and repel their assaults1 than escape the perfidiousness of seeming friends4 ,saith ,val4 ,max4 lib4 ix4 c4 #f1 ,perfidiousness is a hidden and insnaring mischief2 whose effectual force is in lying and deceiving3 its fruit consisteth in some horrid villany2 which is ripe and sure when it hath compassed cruelty with wicked hands2 bringing as great mischief to mankind1 as fidelity bringeth good and safety4 ,he that teacheth the doctrine of perjury and perfidiousness1 doth bid every man shift for himself1 and trust no more his friend or neighbour1 but all take heed of one another1 as so many serpents or wild beasts4 ,lions and bears may better be suffered to live loose among men1 than those that teach men to make light of oaths4 #h4 ,thus also it destroyeth personal love1 and teacheth all men to be haters of each other3 for it can be no better when men become such hateful creatures to each other1 as not at all to be credited or sociably conversed with4 #i4 ,perjury and perfidiousness do proclaim men deplorate2 and stigmatize them with this character1 that they are persons that will stick at the committing of no kind of villany in the world1 further than their fleshly interest hindereth them4 ,no charity bindeth a man to think that he will make conscience of murder1 rebellion1 deceit1 adultery1 or any imaginable wickedness1 who maketh no conscience of perjury and perfidiousness4 ,such a person alloweth you to judge that if the temptation serve1 he will do any thing that the devil bids him3 and that he is virtually a compound of all iniquity1 and prepared for every evil work4 #aj4 ,lastly1 as perjury doth thus dissolve societies1 and turn mankind into enmity with each other1 so it would make the misery uncurable1 by making even penitents incredible4 ,who will believe him1 even while he professeth to repent1 that hath showed that when he sweareth he is not to be believed8 ,he that dare forswear himself1 dare lie when he pretendeth repentance for his perjury4 ,it must be some deeds that are more credible than words and oaths1 that must recover the credit of such a man's professions4 ,if perjury have violated any relations1 it leaveth the breach almost uncurable1 because no professions of repentance or future fidelity can be trusted4 ,thus ,i have partly showed you the malignity of perjury and covenant-breaking4 ,direct4 ,,ii4 ,be sure that you make no vow or covenant which ,god hath forbidden you to keep4 ,it is rash vowing and swearing which is the common cause of perjury4 ,you should1 at the making of your vow1 have seen into the bottom of it1 and foreseen all the evils that might follow it1 and the temptations which were like to draw you into perjury4 ,he is virtually perjured as soon as he hath sworn1 who sweareth to do that which he must not do2 the preventive means are here the best4 ,direct4 ,,iii4 ,be sure you take no oath or vow which you are not sincerely resolved to perform4#fa ,they that swear or vow with a secret reserve1 that rather than they will be ruined by keeping it1 they will break it1 are habitually and reputatively perjured persons1 even before they break it2 besides that1 they show a base1 hypocritical1 profligate conscience1 that can deliberately commit so great a sin4 ,direct4 ,,iv4 ,see that all fleshly1 worldly interest be fully subdued to the interest of your souls1 and to the will of ,god4 ,he that at the heart sets more by his body than his soul1 and loveth his worldly prosperity above ,god1 will lie1 or swear1 or forswear1 or do any thing to save that carnal interest which he most valueth4 ,he that is carnal and worldly at the heart1 is false at the heart2 the religion of such a hypocrite will give place to his temporal safety or commodity1 and will carry him no further than the way is fair4 ,it is no wonder that a proud man1 or a worldling1 will renounce both ,god and his true felicity for the world1 seeing indeed he taketh it for his god and his felicity2 even as a believer will renounce the world for ,god4#fb ,direct4 ,v4 ,beware of inordinate fear of man1 and of a distrustful withdrawing of your heart from ,god4 ,else you will be carried to comply with the will of man before the will of ,god1 and to avoid the wrath of man before the wrath of ,god4 ,read and fear that heavy curse1 ,jer4 xvii4 #e1 #f4 ,god is unchangeable1 and hath commanded you so far to imitate him1 as ,if a man vow a vow unto the ,lord1 or swear an oath to bind his soul with a bond1 he shall not break his word2 he shall do according to all that proceedeth out of his mouth1 ,numb4 xxx4 #b4 ,but man is mutable1 and so is his interest and his affairs2 and therefore if you are the servants of men1 you must swear one year1 and forswear it1 or swear the contrary1 the next3 when their interest requireth it1 you must not be thought worthy to live among men1 if you will not promise or swear as they command you2 and when their interest altereth and requireth the contrary1 you must hold all those bonds to be but straws1 and break them for their ends4 ,direct4 ,,vi4 ,be sure that you lose not the fear of ,god1 and the tenderness of your consciences4 ,when these are lost1 your understanding1 and sense1 and life are lost2 and you will not stick at the greatest wickedness2 nor know when you have done it1 what you did4 ,if faith see not ,god continually present1 and foresee not the great approaching day1 perjury or any villany will seem tolerable1 for worldly ends3 for when you look but to men's present case1 you will see that the righteous and the wise1 and their works1 are in the hands of ,god2 no man knoweth love or hatred by all that is before them4 ,all things come alike to all2 there is one event to the righteous1 and to the wicked2 to the good1 and to the clean1 and to the unclean2 to him that sacrificeth1 and to him that sacrificeth not3 as is the good1 so is the sinner2 and he that sweareth1 as he that feareth an oath1 ,eccles4 ix4 #a1 #b4 ,but in the end1 men shall discern between the righteous and the wicked1 ,mal4 iii4 #ah4 ,therefore it is the believing foresight of the end1 that by preserving the fear of ,god and tenderness of conscience1 must save you from this1 and all other heinous sin4 ,direct4 ,,vii4 ,be not bold and rash about such dreadful things as vows4 ,run not as fearlessly upon them as if you were but going to your dinner2 the wrath of ,god is not to be jested with4 ,usque ad aras1 was the bounds even of a heathen's kindness to his friend4 ,meddle with oaths with the greatest fear1 and caution1 and circumspection4 ,it is terrible here to find that you were mistaken1 through any temerity1 or negligence1 or secret seduction of a carnal interest4 ,direct4 ,,viii4 ,especially be very fearful of owning any public doctrine1 or doing any public act1 which tendeth to harden others in their perjury1 or to encourage multitudes to commit the sin4#fc ,to be forsworn yourselves is a dreadful case2 but to teach whole nations or churches to forswear themselves1 or to plead for it1 or justify it as a lawful thing1 is much more dreadful4 ,and though you teach not or own not perjury under the name of perjury1 yet if first you will make plain perjury to seem no perjury1 that so you may justify it1 it is still a most inhuman1 horrid act4 ,god knoweth ,i insult not over the papists1 with a delight to make any christians odious6 but with grief ,i remember how lamentably they have abused our holy profession1 while not only their great doctors1 but their approved general council at the ,lateran under ,pope ,innocent the ,third1 in the third canon hath decreed that the pope may depose temporal lords from their dominions1 and give them unto others1 and discharge their vassals from their allegiance and fidelity1 if they be heretics1 or will not exterminate heretics 7even such as the holy men there condemned were1 in the pope's account74 ,to declare to many christian nations1 that it is lawful to break their oaths and promises to their lawful lords and rulers1 or their vows to ,god1 and to undertake1 by defending or owning this1 to justify all those nations that shall be guilty of this perjury and perfidiousness1 oh what a horrid crime is this6 what a shame even unto human nature6 and how great a wrong to the christian name6 ,direct4 ,,ix4 ,understand and remember these following rules1 to acquaint you how far a vow is obligatory3 which ,i shall give you for the most part out of ,dr4 ,sanderson1 because his decisions of these cases are now of best esteem4 ,rule ,i4 ,the general rule laid down ,numb4 xxx4 #b1 #c1 doth make a vow1 as such1 to be obligatory1 though the party should have a secret equivocation or intent1 that though he speak the words to deceive another1 yet he will not oblige himself4 ,such a reserve not to oblige himself hindereth not the obligation1 but proveth him a perfidious hypocrite4 ,dr4 ,sanderson1 p4 #bc1 ,juramentum omne ex sua natura est obligatorium3 ita ut si quis juret non intendens se obligare1 nihilominus tamen suscipiendo juramentum ipso facto obligetur3 that is1 ,if he so far understand what he doth1 as that his words may bear the definition of an oath or vow2 otherwise if he speak the words of an oath in a strange language1 thinking they signify something else1 or if he speak in his sleep1 or deliration1 or distraction1 it is no oath1 and so not obligatory4 ,rule ,,ii4 ,those conditions are to be taken as intended in all oaths1 7whether expressed or no17 which the very nature of the thing doth necessarily imply#fd 7unless any be so brutish as to express the contrary74 ,and these are all reducible to two heads3 #a4 ,a natural1 and1 #b4 ,a moral impossibility4 #a4 ,whoever sweareth to do any thing1 or give any thing1 is supposed to mean1 ,if ,i live2 and if ,i be not disabled in my body1 faculties1 estate2 if ,god make it not impossible to be1 c4 ,for no man can be supposed to mean1 ,i will do it whether ,god will or not1 and whether ,i live or not1 and whether ,i be able or not4 #b4 ,whoever voweth or sweareth to do any thing1 must be understood to mean it1 ,if no change of providence make it a sin2 or if ,i find not1 contrary to my present supposition1 that ,god forbiddeth it4 ,for no man that is a christian is to be supposed to mean when he voweth1 ,i will do this1 though ,god forbid it1 or though it prove to be a sin2 especially when men therefore vow it1 because they take it to be a duty4 ,now as that which is sinful is morally impossible1 so there are divers ways by which a thing may appear or become sinful to us4 7#a47 ,when we find it forbidden directly in the word of ,god1 which at first we understood not4 7#b47 ,when the change of things doth make that a sin1 which before was a duty2 of which may be given an hundred instances2 as when the change of a man's estate1 of his opportunities1 of his liberty1 of his parts and abilities1 of objects1 of customs1 of the laws of civil governors1 doth change the very matter of his duty4 ,quest4 ,but will every change disoblige us8 ,if not1 what change must it be8 seeing casuists use to put it as a condition in general1 rebus sic stantibus4 ,answ4 ,no3 it is not every change of things that disobligeth us from the bonds of a vow4 ,for then vows were of no considerable signification4 ,but1 #a4 ,if the very matter that was vowed1 or about which the vow was1 do cease1 cessante materia1 cessat obligatio3#fe as if ,i promise to teach a pupil1 ,i am disobliged when he is dead4 ,if ,i promise to pay so much money in gold1 and the king should forbid gold and change his coin1 ,i am not obliged to it4 #b4 ,cessante termino vel correlato1 cessat obligatio3 ,if the party die to whom ,i am bound1 my personal obligation ceaseth4 ,and so the conjugal bond ceaseth at death1 and civil bonds by civil death4 #c4 ,cessante fine1 cessat obligatio3 ,if the use and end wholly cease1 my obligation1 which was only to that use and end1 ceaseth4 ,as if a physician promise to give physic for nothing for the cure of the plague1 to all the poor of the city2 when the plague ceaseth1 his end1 and so his obligation1 ceaseth4 #d4 ,cessante persona naturali relata1 cessat obligatio personalis3 ,when the natural person dieth1 the obligation ceaseth4 ,i cannot be obliged to do that when ,i am dead1 which is proper to the living4 ,the subject of the obligation ceasing1 the accidents must cease4 #e4 ,cessante relatione vel persona civili1 cessat obligatio talis1 qua talis3 ,the obligation which lay on a person in any relation merely as such1 doth cease when that relation ceaseth4 ,a king is not bound to govern or protect his subjects if they traitorously depose him1 or if he cast them off1 and take another kingdom 7as when ,henry ,,iii4 of ,france left the kingdom of ,poland73 nor are subjects bound to allegiance and obedience to him that is not indeed their king4 ,a judge1 or justice1 or constable1 or tutor1 is no longer bound by his oath to do the offices of these relations1 than he continueth in the relation4 ,a divorced wife is not bound by her conjugal vow to her husband as before1 nor masters and servants1 when their relations cease2 nor a soldier to his general by his military sacrament1 when the army is disbanded1 or he is cashiered or dismissed4 ,rule ,,iii4 ,no vows or promises of our own can dissolve the obligation laid upon us by the law of ,god4 ,for we have no co-ordinate1 much less superior authority over ourselves2 our self-obligations are but for the furthering of our obedience4 ,rule ,,iv4 ,therefore no vows can disoblige a man from any present duty1 nor justify him in the committing of any sin4 ,vows are to engage us to ,god1 and not against him3 if the matter which we vow be evil1 it is a sin to vow it1 and a sin to do it upon pretence of a vow4 ,sin is no acceptable sacrifice to ,god4 ,rule ,v4 ,if ,i vow that ,i will do some duty better1 ,i am not thereby disobliged from doing it at all1 when ,i am disabled from doing it better4#ff ,suppose a magistrate1 seeing much amiss in church and commonwealth1 doth vow a reformation1 and vow against the abuses which he findeth2 if now the people's obstinacy and rebellion disable him to perform that vow1 it doth not follow that he must lay down his sceptre1 and cease to govern them at all1 because he cannot do it as he ought1 if he were free4 ,so if the pastors of any church do vow the reformation of church abuses1 in their places1 if they be hindered by their rulers1 or by the people1 it doth not follow that they must lay down their callings1 and not worship ,god publicly at all1 because they cannot do it as they would1 and ought if they were free2 as long as they may worship him without committing any sin4 ,god's first obligation on me is to worship him1 and the second for the manner1 to do it as near his order as ,i can3 now if ,i cannot avoid the imperfections of worship1 though ,i vowed it1 ,i must not therefore avoid the worship itself 7as long as corruptions destroy not the very nature of it1 and ,i am put myself upon no actual sin74 ,for ,i was bound to worship ,god before my vows1 and in order of nature before my obligation de modo3 and my vow was made with an implied condition1 that the thing were possible and lawful3 and when that ceaseth to be possible or lawful which ,i vowed1 ,i must1 nevertheless1 do that which still remaineth possible and lawful4 ,to give over ,god's solemn worship with the church1 is no reformation4 ,to prefer no worship before imperfect worship1 is a greater deformation and corruption1 than to prefer imperfect worship before that which is more perfect4 ,and to prefer a worship imperfect in the manner1 before no church worship at all1 is a greater reformation than to prefer a more perfect manner of worship before a more imperfect and defective4 ,to worship ,god decently and in order1 supposeth that he must be worshipped2 and he that doth not worship at all1 doth not worship him decently4 ,if a physician vow that he will administer a certain effectual antidote to all his patients that have the plague1 and that he will not administer a certain less effectual preparation1 which some apothecaries1 through covetousness or carelessness1 had brought into common use1 to the injury of the sick2 his vow is to be interpreted with these exceptions3 ,i will do it if ,i can1 without dishonesty or a greater mischief3 ,i will not administer the sophisticated antidote when ,i can have better3 ,i vow this for my patients' benefit1 and not for their destruction4 ,therefore if the sophisticated antidote is much better than none1 and may save men's lives1 and the patients grow wilful and will take no other1 or authority forbid the use of any other1 the physician is neither bound to forsake his calling rather than use it1 nor to neglect the life of his patients 7if their lives indeed lie upon his care1 and they may not be in some good hopes without him1 and the good of many require him not to neglect a few74 ,but he must do what he can1 when he cannot do what he would1 and only show that he consenteth not to the sophistication4 ,rule ,,vi4 ,though he that voweth a lawful thing1 must be understood to mean1 if it continue possible and lawful2 yet if he himself be the culpable cause that afterwards it becometh impossible or unlawful1 he violateth his vow4 ,he that voweth to give so much to the poor1 and after prodigally wasteth it1 and hath it not to give1 doth break his vow2 which he doth not if fire or thieves deprive him of it against his will4 ,he that voweth to preach the gospel1 if he cut out his own tongue1 or culpably procure another to imprison1 silence1 or hinder him1 doth break his vow2 which he did not if the hinderance were involuntary and insuperable3 consent doth make the impedition his own act4 ,rule ,,vii4 ,in the taking and keeping of oaths and vows we must deal simply and openly without equivocation and deceit4#fg ,psal4 xxiv4 #c-e1 ,who shall ascend into the hill of the ,lord8 or who shall stand in his holy place8 ,he that hath clean hands1 and a pure heart2 who hath not lifted up his soul unto vanity1 nor sworn deceitfully4 ,he shall receive the blessing from the ,lord1 and righteousness from the ,god of his salvation4 ,rule ,,viii4 ,he that juggleth or stretcheth his conscience by fraudulent shifts and interpretations afterwards1 is as bad as he that dissembleth in the taking of the oath4 ,to break it by deceit1 is as bad as to take it in deceit4 ,psal4 xv4 #a1 #d1 ,lord1 who shall abide in thy tabernacle--he that sweareth to his own hurt and changeth not4 ,saith ,dr4 ,sanderson1#fh ,ista mihi aut non cogitare1 c4 ,it seemeth to me that the greater part of the men of these times either think not of these things1 or at least not seriously2 who fear not1 at large and in express words1 without going about1 to swear to all that1 whatever it be1 which is proposed to them by those that have power to hurt them3 yea1 and they take themselves for the only wise men1 and not without some disdain deride the simplicity and needless fear of those1 that lest they hurt their consciences forsooth1 do seek a knot in a rush1 and oppose the forms prescribed by those that have power to prescribe them4 ,and in the mean time they securely free themselves from all crime and fear of perjury1 and think they have looked well to themselves and their consciences1 if either when they swear1 like ,jesuits1 they can defend themselves by the help of some tacit equivocation1 or mental reservation1 or subtle interpretation which is strained and utterly alien from the words2 or else after they have sworn can find some thing to slip through1 some cunning evasion1 as a wise remedy1 by which they may so elude their oath1 as that keeping the words1 the sense may by some sophism be eluded1 and all the force of it utterly enervated4 ,the ancient christians knew not this divinity1 nor the sounder heathens this moral philosophy4 ,for otherwise saith ,augustine1 ,they are perjured1 who keeping the words1 deceive the expectation of those they swear to3 and otherwise saith ,cicero1 c4 ,he goeth on to confirm it at large by argument4 ,rule ,,ix4 ,an oath is to be taken and interpreted strictly4 ,sanderson saith1#fi ,juramenti obligatio est stricti juris2 that is1 non ut excludat juris interpretationem quitate temperatam2 sed ut excludat juris interpretationem gratia corruptam3 not as excluding an equitable interpretation1 but as excluding an interpretation corrupted by partiality3 that it be a just interpretation1 between the extremes of rigid1 and favourable or partial2 and in doubtful cases it is safer to follow the strict1 than the benign or favourable sense4 ,it is dangerous stretching and venturing too far in matters of so sacred a nature1 and of such great importance as vows and oaths4 ,rule ,x4 ,in the exposition of such doubtful oaths and vows1 #a4 ,we must specially watch against self-interest or commodity1 that it corrupt not our understandings4 #b4 ,and we must not take our oaths or any part of them in such a sense1 as a pious1 prudent stander-by that is impartial1 and no whit interested in the business1 cannot easily find in the words themselves4#gj ,rule ,,xi4 ,in doubtful cases the greatest danger must be most carefully avoided1 and the safer side preferred3 but the danger of the soul by perjury is the greatest1 and therefore no bodily danger should so carefully be avoided3 and therefore an oath that in the common and obvious sense seemeth unlawful should not be taken1 unless there be very full evidence that it hath another sense4 ,sand4 p4 #df1 ,nititur autem1 c4 ,this reason leaneth on that general and most useful rule1 that in doubtful cases we must follow the safer side3 but it is safer not to swear1 where the words of the oath proposed1 do seem according to the common and obvious sense of the words to contain in them something unlawful2 than by a loose interpretation so to lenify them for our own ends1 that we may the more securely swear them4 ,for it is plain that such an oath may be refused without the peril of perjury2 but not that it can be taken without some danger or fear4 ,the same rule must guide us also in keeping vows4 ,rule ,,xii4 ,it is ordinarily resolved that imposed oaths must be kept according to the sense of the imposer4 ,see ,sanders4 p4 #aia1 #aib4 ,but ,i conceive that assertion must be more exactly opened and bounded4 #a4 ,where justice requireth that we have respect to the will or right of the imposer1 there the oath imposed must be taken in his sense2 but whether it must be kept in his sense is further to be considered4 #b4 ,when ,i have done my best to understand the sense of the imposer in taking the oath1 and yet mistake it1 and so take it 7without fraud7 in another sense1 the question then is somewhat hard1 whether ,i must keep it in the sense ,i took it in1 or in his sense1 which then ,i understood not4 ,if ,i must not keep it in my own sense1 which ,i took it in1 then it would follow that ,i must keep another oath1 and not that which ,i took3 for it is the sense that is the oath4 ,and ,i never obliged myself to any thing1 but according to my own sense3 and yet on the other side1 if every man may take oaths in their private sense1 then oaths will not attain their ends1 nor be any security to the imposers4 ,in this case you must carefully distinguish between the formal obligation of the oath or vow as such1 and the obligation of justice to my neighbour which is a consequent of my vow4 ,and for the former ,i conceive 7with submission7 that an oath or vow cannot bind me1 formally as such1 in any sense but my own in which bona fide ,i took it4 ,because formally an oath cannot bind me which ,i never took3 but ,i never took that which ,i never meant1 nor thought of2 if you so define an oath as to take in the sense1 which is the soul of it4 ,but then in regard of the consequential obligation in point of justice unto man1 the question ,i think must be thus resolved3 #a4 ,we must distinguish between a lawful imposer or contractor1 and a violent usurper or robber that injuriously compelleth us to swear4 #b4 ,between the obvious1 usual sense of the words1 and an unusual1 forced sense4 #c4 ,between a sincere1 involuntary misunderstanding the imposer1 and a voluntary1 fraudulent reservation or private sense4 #d4 ,between one that ,i owe something to antecedently1 and one that ,i owe nothing to but by the mere self-obligation of my vow4 #e4 ,between an imposer that is himself the culpable cause of my misunderstanding him1 and one that is not the cause1 but my own weakness or negligence is the cause4 #f4 ,between a case where both senses may be kept1 and a case where they cannot1 being inconsistent4 ,upon these distinctions1 ,i thus resolve the question4 ,prop4 ,i4 ,if ,i fraudulently and wilfully take an oath in a sense of my own1 contrary to the sense of the imposer1 and the common and just sense of the words themselves1 ,i am guilty of perfidiousness and profaneness in the very taking of it4#ga ,prop4 ,,ii4 ,if it be long of my own culpable ignorance or negligence that ,i misunderstood the imposer1 ,i am not thereby disobliged from the public sense4 ,prop4 ,,iii4 ,when the imposer openly putteth a sense on the words imposed contrary to the usual1 obvious sense1 ,i am to understand him according to his own expression1 and not to take the oath1 as imposed in any other sense4 ,prop4 ,,iv4 ,if the imposer refuse or neglect to tell me his sense any otherwise than in the imposed words1 ,i am to take and keep them according to the obvious sense of the words1 as they are commonly used in the time and place which ,i live in4 ,prop4 ,v4 ,if it be long of the imposer's obscurity1 or refusing to explain himself1 or other culpable cause1 that ,i mistook him1 ,i am not bound to keep my oath in his sense1 as different from my own 7unless there be some other reason for it74 ,prop4 ,,vi4 ,if the imposer be a robber or usurper1 or one that ,i owe nothing to in justice1 but what ,i oblige myself to by my oath1 ,i am not then bound at all to keep my oath in his sense1 if my own sense was according to the common use of the words4 ,prop4 ,,vii4 ,though ,i may not lie to a robber or tyrant that unjustly imposeth promises or oaths upon me1 yet if he put an oath or promise on me which is good and lawful in the proper1 usual sense of the words1 though bad in his sense1 7which is contrary to the plain words17 whether ,i may take this to save my liberty or life1 ,i leave to the consideration of the judicious3 that which may be said against it is1 that oaths must not be used indirectly and dissemblingly3 that which may be said for it is1 #a4 ,that ,i have no obligation to fit my words to his personal1 private sense4 #b4 ,that ,i deceive him not1 but only permit him to deceive himself1 as long as it is he and not ,i that misuseth the words4 #c4 ,that ,i am to have chief respect to the public sense2 and it is not his sense1 but mine1 that is the public sense4 #d4 ,that the saving of a man's life or liberty is cause enough for the taking a lawful oath4 ,prop4 ,,viii4 ,in case ,i misunderstood the imposed oath through my own default1 ,i am bound to keep it in both senses1 7my own and the imposer's17 if both be consistent and lawful to be done4 ,for ,i am bound to it in my own sense1 because it was formally my oath or vow which ,i intended4 ,and ,i am bound to it in his sense1 because ,i have in justice made the thing his due4 ,as if the king command me to vow that ,i will serve him in wars against the ,turk2 and ,i misunderstand him as if he meant only to serve him with my purse2 and so ,i make a vow with this intent1 to expend part of my estate to maintain that war2 whereas the true sense was that ,i should serve him with my person3 in this case1 ,i see not but ,i am bound to both4 ,indeed if it were a promise that obliged me only to the king1 then ,i am obliged no further and no longer than he will2 for he can remit his own right3 but if by a vow ,i become obliged directly to ,god himself as a party1 then no man can remit his right1 and ,i must perform my vow as made to him4 ,rule ,,xiii4 ,if any impose an ambiguous oath1 and refuse to explain it1 and require you only to swear in these words1 and leave you to your own sense1 ,dr4 ,sanderson thinketh that an honest man should suspect some fraud in such an oath1 and not take it at all till all parties are agreed of the sense4#gb ,and ,i think he should not take it at all1 unless there be some other cause that maketh it his duty4 ,but if a lawful magistrate command it1 or the interest of the church or state require it1 ,i see not but he may take it1 on condition that in the plain and proper sense of the words the oath be lawful1 and that he openly profess to take it only in that sense4 ,rule ,,xiv4 ,if any power should impose an oath1 or vow1 or promise1 which in the proper1 usual sense were downright impious1 or blasphemous1 or sinful1 and yet bid me take it in what sense ,i pleased1 though ,i could take it in such a sense as might make it no real consent to the impiety1 yet it would be impious in the sense of the world1 and of such heinous consequence as will make it to be unlawful4 ,as if ,i must subscribe1 or say1 or swear these words1 ,there is no ,god2 or1 ,scripture is untrue2 though it is easy to use these or any words in a good sense1 if ,i may put what sense ,i will upon them1 yet the public sense of them is blasphemy2 and ,i may not publicly blaspheme1 on pretence of a private right sense and intention4 ,rule ,,xv4 ,if the oath imposed be true in the strict and proper sense1 yet if that sense be not vulgarly known1 nor sufficiently manifest to be the imposer's sense1 and if the words are false or blasphemous in the vulgar sense of those that ,i have to do with1 and that must observe and make use of my example1 ,i must not take such an oath1 without leave to make my sense as public as my oath4 ,as if ,i were commanded to swear1 ,that ,god hath no foreknowledge1 no knowledge1 no will1 c42 it were easy to prove that these terms are spoken primarily of man1 and that they are attributed to ,god but analogically or metaphorically1 and that ,god hath no such human acts formaliter1 but eminenter1 and that forma dat nomen1 and so that strictly it is not knowledge and will in the primary1 proper notion1 that ,god hath at all1 but something infinitely higher1 for which man hath no other name4 ,but though thus the words are true and justifiable in the strictest1 proper sense1 yet are they unlawful1 because they are blasphemy in the vulgar sense3 and he that speaks to the vulgar is supposed to speak with the vulgar2 unless he as publicly explain them4 ,rule ,,xvi4 ,if the supreme power should impose an oath or promise1 which in the ordinary1 obvious sense were sinful1 and an inferior officer would bid me take it in what sense ,i pleased1 ,i might not therefore take it3 because that such an officer hath no power to interpret it himself2 much less to allow me to take it in a private sense4 ,but if the lawgiver that imposeth it bid me take it in what sense ,i will1 and give me leave to make my sense as public as my oath1 ,i may take it1 if the words be but dubious1 and not apparently false or sinful3 7so there be no reason against it1 aliunde1 as from ill consequents1 c47 ,rule ,,xvii4 ,if any man will say in such a case1 7when he thinketh that the imposer's sense is bad17 ,i take not the same oath or engagement which is imposed1 but another in the same words1 and ,i suppose not inferior officers authorized to admit any interpretation1 but ,i look at them only as men that can actually execute or not execute the laws upon me2 and so ,i take a vow of my own according to my own sense1 though in their words1 as a means of my avoiding their severities3 as this is a collusion in a very high and tender business1 so that person 7if the public sense of the oath be sinful7 must make his professed sense as public as his oath or promise2 it being no small thing to do that which in the public sense is impious1 and so to be an example of perfidiousness to many4 ,rule ,,xviii4 ,though an oath imposed by a usurper or by violence is not to be taken in formal obedience1 nor at all1 unless the greatness of the benefit require it1 yet being taken it is nevertheless obligatory#gc 7supposing nothing else do make it void74 ,man is a free agent1 and cannot be forced1 though he may be frightened3 if he swear to a thief for the saving of his life1 he voluntarily doth choose the inconveniences of the oath1 as a means to save his life4 ,therefore being a voluntary act it is obligatory2 else there should be no obligation on us to suffer for ,christ1 but any thing might be sworn or done to escape suffering3 see of this ,dr4 ,sanderson largely1 ,prlect4 iv4 sect4 #ad-af4 ,the imposition and the oath are different things3 in the imposition1 a thief or tyrant is the party commanding1 and ,i am the party commanded2 and his having no authority to command me1 doth nullify only his command1 and maketh me not obliged to obey him1 nor to take it in any obedience to him2 but yet if ,i do take it without any authority obliging me1 7as private oaths are taken17 it is still an oath or vow1 in which the parties are ,god and man2 man vowing and making himself a debtor to ,god2 and ,god hath authority to require me to keep my vows1 when men have no authority to require me to make them4 ,all men confess that private vows bind2 and the nullity of the imposer's authority1 maketh them but private vows4 ,this case is easy1 and commonly agreed on4 ,rule ,,xix4 ,if in a complex vow or promise there be many things which prove materially unlawful1 and one or more that are lawful1 the conjunction of the things unlawful doth not disoblige me from the vow of doing the lawful part4 ,otherwise a man might make void all his vows to ,god1 and oaths and covenants with men1 by putting in something that is evil with the good2 and so ,god1 and the king1 and our neighbours would have their debts paid by our sin and injury done them on the bye4 ,rule ,,xx4 ,if some part of that which you vowed become impossible1 that doth not disoblige you from so much as remaineth possible4 ,as if you vow allegiance to the king1 and tyrants or disability hinder you from serving him as subjects in some one particular way1 you remain still obliged to serve him by those other ways in which you are yet capable to serve him4 ,so if you had taken an oath against popery1 to preach against it1 and reject the practice of it1 and for ever renounce it2 this would not bind you from the common truths and duties of christianity1 which papists hold in common with all other christians3 nor could you preach against popery1 if you were hindered by imprisonment1 banishment1 or restraint2 but you have still power to forbear approving1 consenting1 subscribing1 or practising their errors2 and this you are still bound to do4 ,rule ,,xxi4 ,though you are not bound to do that of your vow which changes have made impossible or unlawful1 yet if another change make them possible and lawful again1 your obligation doth return afresh 7unless you made it with such limitation74 ,it is not a temporary cessation of the matter1 or end1 or correlate1 that will perpetually discharge you from your vow4 ,if your wife be taken captive many years1 when she returneth1 you are bound to the duties of a husband4 ,if the king be expelled by usurpers1 you are bound at present to so much duty as is possible1 and to obey him as your actual governor when he returneth4 ,but in the case of servants and soldiers1 and other temporary relations1 it is otherwise2 for a removal may end the relation itself4 ,if you promise to preach the gospel1 to medicate the sick1 to relieve the poor1 to reform your families1 c4 you are not hereby obliged to do it while any unresistible impediment maketh it impossible2 but when the hinderance ceaseth1 you are obliged to do it again2 the matter and your capacity being restored4 ,rule ,,xxii4 ,therefore many a vow and promise may be lawfully unperformed1 which may not be renounced or disclaimed4 ,when you are taken captives you must forbear your duty to your king1 your father1 your husband or wife1 but you may not therefore renounce them1 and say1 ,i have no obligation to them3 no1 not to the death2 because they are relations for life2 and how improbable soever it may seem that you should be returned to them1 yet ,god can do it1 and you must wait on him4 ,rule ,,xxiii4 ,a former vow or promise is not nullified by a latter that contradicteth it4#gd ,otherwise a man might disoblige himself at his pleasure4 ,yet he that maketh contrary vows1 obligeth himself to contraries and impossibles2 and bringeth a necessity of perjury on himself1 for not doing the things impossible which he vowed4 ,and in some cases a later promise to men may null a former1 when we made the former with the reserve of such a power or liberty1 or are justly supposed to have power1 to recall a former promise3 or when it is the duty of a mutable relation which we vow1 7as of a physician1 a schoolmaster1 c47 and by a later vow we change the relation itself 7which we may still lawfully change74 ,rule ,,xxiv4 ,the actus jurandi must still be distinguished from the materia juramenti2 and it very often cometh to pass that the act of swearing 7or the oath as our act7 is unlawfully done1 and was a sin from the beginning1 and yet it is nevertheless obligatory as long as the res jurata1 the matter sworn1 is lawful or necessary4#ge ,dr4 ,sanderson instanceth in ,joshua's oath to the ,gibeonites4 ,the nature of the thing is proof enough2 for many a thing is sinfully done1 for want of a due call1 or manner1 or end1 that yet is done1 and is no nullity4 ,a man may sinfully enter upon the ministry1 that yet is bound to do the duty of a minister2 and many marriages are sinful that are no nullities4 ,sidenote3 ,what is the nullity of an oath4 ,rule ,,xxv4 ,the nullity of an oath ab initio1 is quando realiter vel reputative non juravimus2 when really or reputatively we did not swear4 ,the sinfulness of an oath is when we did swear really but unlawfully as to the ground1 or end1 or matter1 or manner1 or circumstances4 ,really that man did not swear1 #a4 ,who spake not 7mentally nor orally7 the words of an oath4 #b4 ,who thought those words had signified no such thing1 and so had no intent to swear either mentally or verbally4 ,as if an ,englishman be taught to use the words of an oath in ,french1 and made believe that they have a contrary sense4 #c4 ,who only narratively recited the words of an oath1 as a reporter or historian1 without a real or professed intent of swearing4 ,reputatively he did not swear1 #a4 ,who spake the words of an oath in his sleep1 or in a deliration1 distraction1 madness1 or such prevalent melancholy as mastereth reason2 when a man is not compos mentis1 his act is not actus humanus4 7#b47 ,when a man's hand is forcibly moved by another against his will to subscribe the words of an oath or covenant2 for if it be totally involuntary it is not a moral act4 ,but words cannot be forced2 for he that sweareth to save his life1 doth do it voluntarily to save his life4 ,the will may be moved by fear1 but not forced4 ,yet the person that wrongfully frighteneth another into consent1 or to swear1 hath no right to any benefit which he thought to get by force or fraud2 and so in foro civili such promises1 or covenants1 or oaths may quoad effectum be reputatively null2 and he that by putting his sword to another man's breast doth compel him to swear or subscribe and seal a deed of gift1 may be judged to have no right to it1 but to be punishable for the force2 but though this covenant or promise be null in foro humano1 because the person cannot acquire a right by violence1 yet the oath is not a nullity before ,god2 for when ,god is made a party1 he hath a right which is inviolable2 and when he is appealed to or made a witness1 his name must not be taken in vain4 #c4 ,it is a nullity reputatively when the person is naturally incapable of self-obligation1 as in infancy1 when reason is not come to so much maturity as to be naturally capable of such a work2 ,i say naturally incapable1 for the reasons following4 ,rule ,,xxvi4 ,we must distinguish between a natural incapacity of vowing or swearing at all1 and an incapacity of doing it lawfully2 and between a true nullity1 and when the oath is only quasi nullum1 or as null quoad effectum1 or such as ,i must not keep4 ,there are many real oaths and vows which must not be kept1 and so far are quasi nulla as to the effecting of the thing vowed2 but they are not simply null2 for they have the effect of making the man a sinner and perjured4 ,they are sinful vows1 and therefore vows4 ,a natural incapacity proveth it no vow at all2 but if ,i am naturally capable1 and only forbidden1 7by ,god or man17 this maketh it not no vow1 but a sinful vow1 of which some must be kept and some must not4 ,sidenote3 ,cases in which a vow must not be kept4 ,in these following cases a real vow is quasi nullum1 or must not be kept4 #a4 ,in case the thing vowed 7all things considered7 be a thing which ,god hath forbidden to be done2 that is1 in case it be a thing in itself evil2 but if the thing in itself be a duty1 though there be some inseparable sins which we shall be guilty of in the performance1 we must not therefore leave the duty itself undone which we have vowed3 as if ,i vow to praise ,god1 and yet am sure that ,i cannot praise him without a sinful defect of that love and delight in him which is due1 ,i must not therefore forbear to praise him2 else we must cast off all other duty1 because we cannot do it without some sin4 ,but yet1 though in case of unwilling infirmity1 we must thus do the duty though we are sure to sin in it1 yet in case of any chosen1 voluntary sin1 which we have an immediate power to avoid1 we must rather forbear the duty itself 7vowed or not vowed7 than commit such a sin2 as if ,i vow to preach the gospel1 and am forcibly hindered unless ,i would voluntarily tell one lie1 or commit one sin wilfully for this liberty2 ,i ought rather never to preach the gospel2 nor is it then a duty1 but become morally impossible to me2 as if in ,france or ,spain ,i may not preach unless ,i would take ,pope ,pius's ,trent confession or oath4 ,nay1 if those very defects of love1 and wandering thoughts1 which now inseparably cleave to my best performances1 were morally and immediately in my power1 and ,i could avoid them1 ,i ought not electively and by consent to commit them1 for any liberty of duty1 but rather to forbear the duty itself as no duty to me when it cometh upon such conditions2 for then it is supposed that ,i could serve ,god better without that duty1 because ,i could love him more1 c4 ,yet here is observable a great deal of difference between omissions and commissions4 ,a man may never commit a sin that good may come by it1 though he vowed the good2 but a man may ofttimes omit that which else would have been his duty1 to do some good which he hath vowed2 for negative commands bind semper et ad semper2 but the affirmative do not 7at least as to outward duty72 therefore in case of necessity a man may himself consent to the present omission of some good1 for the escaping of greater1 unavoidable omissions another time1 or for the performing of a vow or greater duty which is to be preferred4 #b4 ,a vow is not to be kept1 when the matter of it is unjust and injurious to another 7unless you have his consent73 as if you vow to give away another man's lands or goods1 or to do him wrong by word or deed2 or if you vow to forbear to pay him his due1 or to do that which you owe him3 as if a servant vow to forbear his master's work 7unless it be so small an injury as he can otherwise repair72 or a husband1 or wife1 or parents1 or children1 or prince1 or subjects should vow to deny their necessary duties to each other4 ,here man's right together with ,god's law doth make it unjust to perform such vows4 #c4 ,a vow is as null or not to be kept1 when the matter is something that is morally or civilly out of our power to do3 as if a servant1 or a child1 or subject vow to do a thing1 which he cannot do lawfully without the consent of his superior3 this vow is not simply null1 for it is a sinful vow 7unless it was conditional74 ,every rational creature is so far sui juris1 as that his soul being immediately subject to ,god1 he is capable of obliging himself to ,god2 and so his vow is a real sinful vow1 when he is not so far sui juris as to be capable of a lawful vowing1 or doing the thing which he voweth4 ,such a one is bound to endeavour to get his superior's consent1 but not without it to perform his vow2 no1 though the thing in itself be lawful4 ,for ,god having antecedently bound me to obey my superiors in all lawful things1 ,i cannot disoblige myself by my own vows4 ,yet here are very great difficulties in this case1 which causeth difference among the learnedest1 pious casuists4 #a4 ,if a governor have beforehand made a law for that which ,i vow against1 it is supposed by many that my vow is not to be kept1 7the thing being not against the law of ,god17 because the first obligation holdeth4 #b4 ,yet some think that magistrates' penal laws binding but aut ad obedientiam aut ad pnam1 to obedience or punishment1 ,i am therefore obliged in indifferent things to bear his penalty1 and to keep my vow4#gf #c4 ,but if ,i first make an absolute vow in a thing indifferent1 7as to drink no wine1 or to wear no silks1 c47 and the magistrate afterwards command it me1 some think ,i am bound to keep my vow2 because though ,i must obey the magistrate in all things lawful1 yet my vow hath made this particular thing to be to me unlawful1 before the magistrate made it a duty4 #d4 ,though others think that even in this case the general obligation to obey my superiors preventeth my obliging myself to any particular which they may forbid in case ,i had not vowed it1 or against any particular which they may command4 #e4 ,others distinguish of things lawful or indifferent1 and say that some of them are such as become accidentally so useful or needful to the common good1 the end of government1 that it is fit the magistrate make a law for it1 and the breaking of that law will be so hurtful1 that my vow cannot bind me to it1 as being now no indifferent thing2 but other indifferent things they say belong not to the magistrate to determine of 7as what ,i shall eat or drink1 whether ,i shall marry or not1 what trade ,i shall be of1 how each artificer1 tradesman1 or professor of arts and sciences shall do the business of his profession1 c47 ,and here the magistrate they think cannot bind them against their vows1 because their power of themselves in such private cases is greater than his power over them in those cases4 ,all these ,i leave as so many questions unfit for me to resolve in the midst of the contentions of the learned4 ,the great reasons that move on both sides you may easily discern4 #a4 ,those that think an oath in lawful things1 obligeth not contrary to the magistrate's antecedent or subsequent command1 are moved by this reason1 ,that else subjects and children might by their vows exempt themselves from obedience1 and null ,god's command of obeying our superiors4 #b4 ,those that think a vow is obligatory against a magistrate's command1 are moved by this reason1 ,because else1 say they1 a magistrate may at his pleasure dispense with all vows1 except in things commanded before by ,god3 for he may come after and cross our vows by his commands1 which1 against the pope's pretensions1 protestants have denied to be in the power of any mortal man4 ,and ,god1 say they1 hath the first right1 which none can take away4 ,i must not be forward in determining where rulers are concerned2 only to those that may and must determine it1 ,i add these further materials to be considered of4 #a4 ,it is most necessary to the decision of this case1 to understand how far the inferior that voweth was sui juris1 and had the power of himself when he made the vow1 as to the making of it1 and how far he is sui juris as to the act which he hath vowed2 and to that end to know1 in a case where there is some power over his act1 both in his superior and in himself1 whether his own power1 or his superior's1 as to that act1 be the greater4 #b4 ,it is therefore needful to distinguish much between those acts that are of private use and signification only1 and those that 7antecedently to the ruler's command7 are of public use and nature1 or such as the ruler is as much concerned in as the inferior4 #c4 ,it is needful to understand the true intent and sense of the command of our superior2 whether it be really his intent to bind inferiors to break their vows1 or whether they intend only to bind those that are not so entangled and pre-engaged by a vow1 with a tacit exception of those that are4#gg ,and what is most just must be presumed1 unless the contrary be plain4 #d4 ,it must be discerned whether the commands of superiors intend any further penalty than that which is affixed in their laws3 as in our penal laws about using bows and arrows1 and about fishing1 hunting1 c42 whether it be intended that the offender be guilty of damnation1 or only that the threatened temporal penalty do satisfy the law2 and whether ,god bind us to any further penalty than the superior intendeth4 #e4 ,the end of the laws of men must be distinguished from the words2 and a great difference must be put between those forbidden acts that do no further harm than barely to cross the letter of the law1 or will of a superior1 and those that cross the just end of the command or law2 and that either more or less1 as it is more or less hurtful to others1 or against the common good3 for then the matter will become sinful in itself4 #f4 ,whether perjury1 or the unwilling violation of human laws1 be the greater sin1 and which in a doubtful case should be most feared and avoided1 it is easy to discern4 ,rule ,,xxvii4 ,a vow may be consequently made null or void1 #a4 ,by cessation of the matter1 or any thing essential to it1 7of which before17 or by a dispensation or dissolution of it by ,god to whom we are obliged4 ,no doubt it is in ,god's power to disoblige a man from his vow2 but how he ever doth such a thing is all the doubt3 extraordinary revelations being ceased1 there is this way yet ordinary1 viz4 by bringing the matter which ,i vowed to do1 under some prohibition of a general law1 by the changes of his providence4 ,rule ,,xxviii4 ,as to the power of man to dispense with oaths and vows1 there is a great and most remarkable difference between those oaths and vows where man is the only party that we are primarily bound to1 and ,god is only appealed to as witness or judge1 as to the keeping of my word to man2 and those oaths or vows where ,god is also made 7either only or conjunct with man7 the party to whom ,i primarily oblige myself4 ,for in the first case man can dispense with my oath or vow1 by remitting his own right1 and releasing me from my promise2 but in the second case no created power can do it4 ,as e4 g4 if ,i promise to pay a man a sum of money1 or to do him service1 and swear that ,i will perform it faithfully2 if upon some after bargain or consideration he release me of that promise1 ,god releaseth me also1 as the witnesses and judge have nothing against a man1 whom the creditor hath discharged4 ,but if ,i swear or vow that ,i will amend my life1 or reform my family of some great abuse1 or that ,i will give so much to the poor1 or that ,i will give up myself to the work of the gospel1 or that ,i will never marry1 or never drink wine1 or never consent to popery or error1 c42 no man can dispense with my vow1 nor directly disoblige me in any such case2 because no man can give away ,god's right3 all that man can do in any such case is1 to become an occasion of ,god's disobliging me3 if he can so change the case1 or my condition1 as to bring me under some law of ,god1 which commandeth me the contrary to my vow1 then ,god disobligeth me1 or maketh it unlawful to keep that vow4 ,and here because a vow is commonly taken for such a promise to ,god1 in which we directly bind ourselves to him1 therefore we say1 that a vow 7thus strictly taken7 cannot be dispensed with by man2 though in the sense aforesaid1 an oath sometimes may4 ,the papists deal most perversely in this point of dispensing with oaths and vows2 for they give that power to the pope over all the christian world1 who is a usurper1 and none of our governor1 which they deny to princes and parents that are our undoubted governors3 the pope may disoblige vassals from their oaths of allegiance to their princes1 7as the council of ,lateran before cited17 but no king or parent may disoblige a man from his oath to the pope3 nay1 if a child vow a monastical life1 and depart from his parents1 they allow not the parents to disoblige him4 ,rule ,,xxix4 ,in the determining of controversies about the obligation of oaths and vows1 it is safest to mark what ,scripture saith1 and not to presume1 upon uncertain pretence of reason1 to release ourselves1 where we are not sure that ,god releaseth us4 ,rule ,,xxx4 ,that observable chapter1 ,numb4 xxx4 about dispensations1 hath many things in it that are plain for the decision of divers great and usual doubts2 but many things which some do collect and conclude as consequential or implied1 are doubtful and controverted among the most judicious expositors and casuists4 #a4 ,it is certain that this chapter speaketh not of a total nullity of vows ab initio1 but of a relaxation1 or disannulling of them by superiors4 ,for1 #a4 ,bare silence 7which is no efficient cause7 doth prove them to be in force4 #b4 ,it is not said1 ,she is bound1 or not bound2 but1 ,her vow and bond shall stand1 ver4 #d1 #g1 #i1 #aa3 or1 shall not stand1 ver4 #e1 #ab3 and1 ,he shall make it of none effect1 ver4 #h4 ,the ,hebrew1 ver4 #e1 signifieth1 ,quia annihilavit pater ejus illud4 ,and ver4 #h1 ,et si in die audire virum ejus1 annihilaverit illud1 et infregerit vitam ejus4#gh--c4 ,it is expressly said1 that she had bound her soul before the dissolution4 #d4 ,it is said1 ,the ,lord shall forgive her1 ver4 #e1 #h1 #ab1 which signifieth a relaxation of a former bond4 ,or at the most1 the parent's silence is a confirmation1 and his disowning it hindereth only the confirmation4 ,so the ,chaldee paraphrase2 the ,samaritan and ,arabic1 ,non erunt confirmata2 the ,syriac1 ,rata vel irrita erunt4 #b4 ,it is certain that a father hath the power of relaxation here mentioned as to an unmarried daughter1 in her youth living in his house1 and a husband over his wife2 for it is the express words of the text4 #c4 ,it is certain that this power extendeth to vows about all things in which the inferior is not sui juris1 but is under the superior's care and oversight1 and cannot perform it 7in case there had been no vow7 without the superior's consent4 #d4 ,it is certain that it extendeth not only to matters concerning the governors themselves1 but concerning vows to ,god1 as they are good or hurtful to the inferiors4 #e4 ,it is certain that there are some vows so necessary and clearly for the inferior's good1 that in them he is sui juris1 and no superior can suspend his vows3 as to have the ,lord for his ,god2 and not to commit idolatry1 murder1 theft1 c4 ,no superior can disoblige us here2 for the power of superiors is only for the inferior's indemnity and good4 #f4 ,it is certain that the superior's recall must be speedy or in time1 before silence can signify consent1 and make a confirmation of the vow4 #g4 ,it is certain that if the superior have once ratified it by silence or consent1 he cannot afterwards disannul it4 #h4 ,it is agreed1 that if he awhile dissent and disannul it1 and afterwards both inferior and superior consent again1 that it remaineth ratified4 #i4 ,it is agreed that the superior that can discharge the vow of the inferior1 cannot release himself from his own vows4 ,if the pope could release all men1 who shall release him8 ,but in these points following there is no such certainty or agreement of judgments1 because the text seemeth silent about them1 and men conjecture variously as they are prepared4 #a4 ,it is uncertain whether any but women may be released by virtue of this text3 #a4 ,because the text expressly distinguishing between a man and a woman doth first say1 ,si vir----,if a man vow a vow unto the ,lord1 or swear an oath to bind his soul with a bond1 he shall not break his word2 he shall do according to all that proceedeth out of his mouth4 ,and #b4 ,because women are only instanced in1 when ,scripture usually speaketh of them in the masculine gender1 when it includeth both sexes1 or extendeth it to both4 #c4 ,and in the recapitulation in the end1 it is said by way of recital of the contents1 ver4 #af1 ,these are the statutes which the ,lord commanded ,moses between a man and his wife2 between the father and his daughter--in her youth in her father's house3 as if he would caution us against extending it any further4 ,and though many good expositors think that it extendeth equally to sons as to daughters1 in their minority1 because there is a parity of reason1 yet this is an uncertain conjecture3 #a4 ,because ,god seemeth by the expression to bound the sense4 #b4 ,because ,god acquainteth not man with all the reasons of his laws4 #c4 ,because there may be special reasons for an indulgence to the weaker sex in such a weighty case4 ,and though still there is a probability it may extend to sons1 it is good keeping to certainties in matters of such dreadful importance as oaths and vows to ,god4 #b4 ,it is uncertain whether this power of disannulling vows do belong also to other superiors1#gi to princes1 to inferior magistrates1 to pastors1 masters1 to commanders1 as to their soldiers1 as well as to parents and husbands4 ,some think it doth1 because there is1 say they1 a parity of reason4 ,others think it is dangerous disannulling oaths and vows upon pretences of parity of reason1 when it is uncertain whether we know all ,god's reasons3 and they think there is not a parity1 and that it extendeth not to others4 #a4 ,because parents and husbands are so emphatically named in the contents in the end1 ver4 #af4 #b4 ,because it had been as easy to ,god to name the rest4 #c4 ,because there is no instance in ,scripture of the exercise of such a power1 when there was much occasion for it4 #d4 ,because else vows signify no more in a kingdom than the king please1 and in an army than the general and officers please1 and among servants than the master please2 which is thought a dangerous doctrine4 #e4 ,because there will be an utter uncertainty when a vow bindeth and when it doth not to almost all the people in the world2 for one superior may contradict it1 and another or a hundred may be silent3 the king and most of the magistrates through distance will be silent1 when a master1 or a justice1 or a captain that is at hand may disannul it3 one officer may be for it1 and another against it2 a master or a pastor may be for it1 and the magistrate against it3 and so perjury will become the most controverted sin1 and a matter of jest4 #f4 ,because public magistrates1 and commanders1 and pastors1 have not the near and natural interest in their inferiors as parents and husbands have in their children and wives2 and therefore parents have not only a restraining power1 7as husbands here also have17 but also a disposing power of the relation of their infant children1 and may enter them in baptism into the vow and covenant of christianity1 the will and act of the parents standing for the child's till he come to age2 but if you say that1 upon a parity of reason1 all princes1 and rulers1 and pastors may do so with all that are their inferiors1 it will seem incredible to most christians4 #g4 ,because public magistrates are justly supposed to be so distant from almost all their individual subjects1 as not to be capable of so speedy a disowning their personal vows4 ,whatever this text doth1 it is certain that other texts enough forbid covenants and combinations against the persons1 or power1 or rights of our governors1 and not only against them1 but without them1 in cases where our place and calling alloweth us not to act without them4 ,but it is certain that ,god1 who commanded all ,israel to be entered successively into the covenant of circumcision with him1 would not have held them guiltless for refusing that covenant1 if the prince had been against it4 ,and few divines think that a subject1 or soldier1 or servant1 that hath vowed to forbear wine1 or feasting1 or marriage1 is discharged1 if his prince1 or captain1 or masters be against it4 ,jonathan and ,david were under an oath of friendship1 7called the ,lord's oath1 #b ,sam4 xxi4 #g74 ,saul as a parent could not discharge ,jonathan1 as being a man at full age4 ,qure whether ,saul as a king being against it1 did null the oath to ,david and ,jonathan8 ,no2 the ,scripture showeth the contrary4 #h4 ,because else that benefit which ,god extendeth only to a weaker sort1 would extend to any1 the wisest and most learned persons through the world1 whose vows to ,god1 even for the afflicting of their own souls1 may be nulled by the king or other superiors4 ,many such reasons are urged in this case4 #c4 ,it is uncertain whether this chapter extend to assertory or testimonial oaths 7if not certain that it doth not73 it speaketh but of binding their souls to ,god1 which is to offer or do something which by error may prove prejudicial to them4 ,but if a parent or husband 7much more a king or general7 might nullify all the testimonial oaths of their inferiors that are given in judgment1 or discharge all their subjects from the guilt of all the lies or false oaths which they shall take1 it would make a great change in the morality of the world4 #d4 ,it is not past all controversy how far this law is yet in force3 seeing the ,mosaical law as such is abrogated2 this can be now no further in force than as it is the law of nature1 or some way confirmed or revived by ,christ4 ,the equity seemeth to be natural4 ,rule ,,xxxi4 ,it is certain that whoever this power of disannulling vows belongeth to1 and to whomsoever it may be given1 that it extendeth not to discharge us from the promise or vow of that which is antecedently our necessary duty1 by the law of ,god4 ,else they should dispense with the law of ,god1 when none but the lawgiver can relax or dispense with his laws 7unless it be one superior to the lawgiver73 therefore none can dispense with the laws of ,god4 ,but ,i speak this but of a duty necessary also as a means to our salvation1 or the good of others1 or the honouring of ,god3 for otherwise as to some smaller things1 the duty may be such as man cannot dispense with1 and yet a vow to do that duty may be unnecessary and sinful3 as if ,i swear to keep all the law of ,god1 and never to sin1 or never to think a sinful thought2 to do this is good1 but to vow it is bad1 because ,i may foreknow that ,i shall break it4 ,rule ,,xxxii4 ,in some cases a vow may oblige you against that which would have been your duty if you had not vowed1 and to do that which would else have been your sin3 viz4 if it be such a thing as is sin or duty but by some lesser accident1 which the accident of a vow may preponderate or prevail against4 ,as if you swear to give a penny to a wandering beggar1 or to one that needeth it not1 which by all circumstances would have been an unlawful misemploying of that which should have been better used2 yet it seemeth to me your duty to do it when you have moved it4 ,to cast away a cup of drink is a sin1 if it be causelessly2 but if you vow to do it1 it is hard to say that a man should rather be perjured than cast away a cup of drink1 or a penny1 or a pin4 ,the ,jesuits think it lawful to exercise the obedience of their novices by bidding them sometimes cast a cup of wine into the sink1 or do some such action which causelessly done were sin3 and shall not a vow require it more strongly8 ,suppose it would be your duty to pray or read at such or such an hour of the day 7as being fittest to your body and occasions72 yet if you have 7foolishly7 vowed against it1 it seemeth to me to be your duty to put it off till another time4 ,for perjury is too great a thing to be yielded to on every such small occasion4 ,dr4 ,sanderson#hj ubi supra giveth this instance3 ,if there be a law that no citizen elected to it shall refuse the office of a prtor2 and he that doth refuse it shall be fined3 ,caius sweareth that he will not bear the office3 his oath is unlawful1 7and disobedience would have been his sin if he were free17 yet it seems he is bound to pay his fine1 and disobey the precept of the law1 rather than break his vow4 ,rule ,,xxxiii4 ,there are so great a number of sins and duties that are such by accidents and circumstantial alterations1 and some of these greater and some less1 that it is a matter of exceeding great difficulty in morality to discern when they are indeed sins and duties and when not1 which must be by discerning the preponderancy of accidents2 and therefore it must be exceeding difficult to discern when a vow shall weigh down any of these accidents1 and when not4 ,rule ,,xxxiv4 ,the exceeding difficulty and frequency of such cases maketh it necessary to those that have such entanglements of vows1 to have a very wise and faithful counsellor to help them better to resolve their particular cases1 upon the knowledge of every circumstance1 than any book or general rules can do1 or any that are not so perfectly acquainted with the case4 ,and oh what great ability is necessary in divines that are employed in such works6 ,rule ,,xxxv4 ,thus also the case must be resolved whether an oath bind that hindereth a greater good which ,i might do if ,i had not taken it4 ,in some cases it may bind3 as if ,i swear to acquaint none with some excellent medicine which ,i could not have known myself unless ,i had so sworn2 or in case that the breaking of the oath will do more hurt to me or others than the good comes to which ,i omit3#ha or in case1 all things considered1 the doing of that good hic et nunc is not my duty3 see ,dr4 ,sanderson of the difficulties here also1 p4 #gh1 #gi4 ,rule ,,xxxvi4 ,no personal hurt or temporal loss is any sufficient cause for the violation of an oath4#hb ,he that taketh a false oath1 or breaketh a promissory oath1 for the saving of his life1 or a thousand men's lives1 or for lands or riches1 or crowns and kingdoms1 hath no considerable excuse for his perfidiousness and perjury1 all temporal things being such inconsiderable trifles in comparison of the will and pleasure of ,god1 and life everlasting3 that which will not justify a lie1 will much less justify perjury4#hc ,rule ,,xxxvii4 ,if the matter of an oath prove only a temptation to sin1 and not sin itself1 it must be kept3 but with the greater vigilancy and resolution4 ,as if a man have married a froward wife that will be a temptation to him all his life1 he is not disobliged from her4 ,rule ,,xxxviii4 ,if the matter of an oath be such as maketh me directly the tempter of myself or others1 it is a sin1 and not to be kept1 unless some greater good preponderate that evil4 ,for though it be no sin to be tempted1 yet it is a sin to tempt3 though it be no sin to tempt by a necessary trial1 7as a master may lay money before a suspected servant to try whether he be a thief17 nor any sin to tempt accidentally by the performance of a duty 7as a holy life doth accidentally tempt a malignant person to hatred and persecution72 yet it is a sin to be directly and needlessly a tempter of ourselves or others unto sin2 and therefore he that voweth it must not perform it4 ,as if you had vowed to persuade any to unchastity1 intemperance1 error1 rebellion1 c4 ,sidenote3 ,of accidental evil or temptation vowed4 ,rule ,,xxxix4 ,if the matter of an oath be such as accidentally layeth so strong a temptation before men1 7especially before a multitude17 as that we may foresee it is exceeding likely to draw them into sin1 when there is no greater good to preponderate the evil of such a temptation1 it is a sin to do that thing1 though in performance of a vow4 ,when actions are good or evil only by accident1 then accidents must be put in the balance against each other1 and the weightiest must preponderate4 ,as in matter of temporal commodity or discommodity1 it is lawful to do that action which accidentally bringeth a smaller hurt to one man1 if it bring a greater good to many2 or which hurteth a private person to the great good of the commonwealth2 but it is not lawful to do that which clearly tendeth 7though but by accident7 to do more hurt than good3 as to sell powder and arms1 when we foresee it will be used against the king and kingdom2 or to sell ratsbane1 when you foresee it is like to be used to poison men4 ,much more should the salvation of many or one be preferred before our temporal commodity2 and therefore for a lesser good1 we may not tempt men to evil1 though but accidentally3 as he that liveth where there is but little need of taverns or ale-houses1 and the common use of them is for drunkenness1 it is unlawful for him there to sell ale or wine1 unless he can keep men from being drunk with it 7as if they take it home with them1 or be unruly1 he cannot74 ,for thus to be a foreknowing tempter and occasion1 unnecessarily1 is to be a moral cause4 ,two things will warrant a man to do that which by accident tempteth or occasioneth other men to sin3 one is a command of ,god1 when it is a duty which we do3 the other is a greater good to be attained by the action1 which cannot be attained in a less dangerous way4 ,as in a country where there is so great a necessity of ale-houses and taverns that the good that is done by them is greater than the hurt is like to be1 though some will be drunk2 it is lawful to use these trades1 though some be hurt by it4 ,it is lawful to sell flesh1 though some will be gluttonous2 it is lawful to use moderate1 decent ornaments1 though some vain minds will be tempted by the sight to lust2 as it is lawful to go to sea though some be drowned4 ,to act a comedy1 or play at a lawful game1 with all those cautions1 which may secure you that the good of it is like to be greater than the hurt1 is not unlawful3 but to set up a common play-house1 or gaming-house1 where we may foresee that the mischief will be far greater than the good1 7though the acts were lawful in themselves17 this is but to play the devil's part1 in laying snares for souls3 men are not thus to be ticed to hell and damned in sport1 though but accidentally1 and though you vowed the act4 ,sidenote3 ,of scandal4 ,rule ,,xl4 ,thus also must the case of scandal be resolved3#hd as scandal signifieth an action that occasioneth another to sin1 or a stumblingblock at which we foresee he is like to fall to the hurt of his soul1 7which is the sense that ,christ and his apostles usually take it in17 so it is the same case with this last handled1 and needs no other resolution3 but as scandal signifieth 7in the late abusive sense7 the mere displeasing of another1 or occasioning him to censure you for a sinner1 so you must not break a vow to escape the censure or displeasure of all the world4 ,otherwise pride would be still producing perjury1 and so two of the greatest sins would be maintained4 ,rule ,,xli4 ,though in the question about the obligation of an oath that is taken ignorantly1 or by deceit1 there be great difficulties1 yet this much seemeth clear3 #a4 ,that he that is culpably ignorant is more obliged by his vow or contract while he useth all the outward form1 than he that is inculpably ignorant4 #b4 ,that though the deceit 7as the force7 of him that ,i swear to1 do forfeit his right to what ,i promise him1 yet my oath or vow obligeth me to do or to give the thing1 having interested ,god himself in the cause4 #c4 ,that all such errors of the essentials of an oath or vow as nullify it1 7of which ,i spake before17 or make the matter sinful1 do infer a nullity in the obligation 7or that it must not be kept74 ,but no smaller error 7though caused by deceit7 doth disoblige4 ,the commonest doubt is1 ,whether an error about the very person that ,i swear to1 and this caused by his own deceit1 do disoblige me8 ,all grant that ,i am obliged notwithstanding any circumstantial error 7as if ,i think a woman rich whom ,i marry1 and she prove poor2 or wise and godly1 and she prove foolish or ungodly3 yea1 if the error be about any integral part2 as if ,i think she had two eyes or legs1 and she have but one73 and all grant that an error about an essential part1 that is1 which is essential to the relation or thing vowed1 7if inculpable at least17 disobligeth3 as if ,i took a man in marriage thinking he had been a woman2 or if ,i took a person for a pastor1 a physician1 a counsellor1 a pilot1 that hath no tolerable ability or skill in the essentials of any of those professions4 ,but whether ,i am bound if ,i swear to ,thomas thinking it was ,john1 or if ,i marry ,leah thinking she is ,rachel1 is the great doubt4 ,and most casuists say ,i am not3 and therefore ,i dare not be bold to contradict them4#he ,but ,i much suspect that they fetched their decision from the lawyers2 who truly say1 that in foro civili it inferreth no obligation3 but whether it do not oblige me ethically1 and in foro conscienti et cli1 ,i much doubt1#hf #a4 ,because it seemeth the very case of ,joshua and the ,israelites1 who by the guile of the ,gibeonites were deceived into an error personarum1 taking them to be other persons than they were3 and yet that this oath was obligatory1 saith ,dr4 ,sanderson1 is apparent1 7#a47 ,in the text itself1 ,josh4 ix4 #ai4 7#b47 ,in the miracle wrought for that victory which ,joshua obtained in defending the ,gibeonites when the sun stood still1 ,josh4 x4 #h1 #ac4 7#c47 ,in the severe revenge that was taken on the lives of ,saul's posterity for offering to violate it1 #b ,sam4 xxi4 #b4 #b4 ,and this seemeth to be the very case of ,jacob1 who took not himself disobliged from ,leah notwithstanding the mistake of the person through deceit4 ,and though the concubitus was added to the contract1 that obliged most as it was the perfecting of the contract1 which an oath doth as strongly4 #c4 ,and the nature of the thing doth confirm my doubt2 because when ,i see the person before me there is the individuum determinatum1 in the hc homo1 and so all that is essential to my vow is included in it3 if ,i mistake the name1 or the quality1 or birth1 or relations of the person1 yet my covenant is with this determinate person that is present1 though ,i be induced to it by a false supposition that she is another4 ,but this ,i leave to the discussion of the judicious4 ,rule ,,xlii4 ,the question also is weighty and of frequent use1 if a man vow a thing as a duty in obedience to ,god and conscience1 which he would not have done if he had taken it to be no duty1 and if he afterwards find that it was no duty1 is he obliged to keep this vow8 ,and the true answer is1 that the discovery of his error doth only discover the nullity of his obligation to make that vow1 and to do the thing antecedently to the vow2 but if the thing be lawful1 he is bound to it by his vow notwithstanding the mistake which induced him to make it4 ,rule ,,xliii4 ,vows about trifles 7not unlawful7 must be kept though they are sinfully made4#hg ,as if you vow to take up a straw1 or to forbear such a bit or sort of meat1 or garment1 c4 ,but to make such is a great profanation of ,god's name1 and a taking it in vain as common swearers do4 ,rule ,,xliv4 ,a general oath1 though taken upon a particular occasion1 must be generally or strictly interpreted 7unless there be special reasons for a restraint1 from the matter1 end1 or other evidence74 ,as if you are afraid that your son should marry such a woman1 and therefore swear him not to marry without your consent2 he is bound thereby neither to marry that woman nor any other4 ,or if your servant haunt one particular ale-house1 and you make him forswear all houses in general1 he must avoid all other4 ,so ,dr4 ,sanderson instanceth in the oath of supremacy1 p4 #aie4 ,rule ,,xlv4 ,he that voweth absolutely or implicitly to obey another in all things1 is bound to obey him in all lawful things1 where neither ,god1 nor other superior or other person is injured2 unless the nature of the relation1 or the ends or reasons of the oath1 or something else1 infer a limitation as implied4 ,rule ,,xlvi4 ,still distinguish between the falsehood in the words as disagreeing to the thing sworn1 and the falsehood of them as disagreeing from the swearer's mind4 ,the former is sometimes excusable1 but the latter never4 ,there are many other questions about oaths that belong more to the chapter of contracts and justice between man and man2 and thither ,i refer them4 #dg ,viris gravibus vehementer displicere animadverti1 quod ab indis testimonium jure-jurando exigitur1 cum constet eos facillime pejerare1 utpote qui neque juramenti vim sentiant neque veritatis studio tangantur1 sed testimonium eo modo dicant1 quo credunt4 ,judici gratissimum fore1 aut a primo su factionis homine edocti sunt4 ,hos igitur jurare compellere et ipsis exitiosum propter perjuria1 c4 ,acosta1 p4 #cde4 #dh ,vid4 ,sanderson de ,juram4 ,prlect4 vii4 ,sect4 #ad4 ,juramentum oblatum reluctante vel dubitante conscientia non est suscipiendum3 #a4 ,quia quod non est ex fide peccatum est4 #b4 ,quia jurandum est in judicio3 quod certe is non facit qui contra conscienti su judicium facit1 c4 ad finem4 #di ,see the fourteenth ,article of the church of ,england1 against voluntary works1 over and above ,god's commandments1 as impious4 #ej ,stoici indifferentia distinguunt3 #a4 ,ea qu neque ad flicitatem neque ad inflicitatem conferunt1 ut sunt diviti1 sanitas1 vires1 gloria1 c4 ,nam et sine his contingit flicem esse2 cum earum usus vel rectus flicitatis1 vel pravus inflicitatis1 author sit4 #b4 ,qu neque appetitum neque occasionem movent1 ut pares vel impares habere capillos1 c4 ,laert4 in ,zenone4 #ea ,plutarch4 ,quest4 ,roman4 #dd4 ,why may not priests swear8 ,resp4 ,is it because an oath put to free-born men1 is as it were the rack and torture offered them8 ,for certain it is that the soul as well as the body of the priest1 ought to continue free1 and not to be forced by any torture4 ,or that we must not distrust them in small matters1 who are to be believed in great and divine things8 ,or because the peril of perjury would reach in common to the whole commonwealth1 if a wicked1 and ungodly1 and forsworn person should have the charge and superintendency of the prayers1 vows1 and sacrifices made in behalf of the city8 ,page #hff4 #eb ,see before1 chap4 iii4 gr4 direct4 #aj4 #ec ,see part i4 chap4 ix4 tit4 #b1 #c4 #ed ,see ,casaubon's ,exercit4 #bjb4 #ee ,cotta in ,cic4 de ,nat4 ,deor4 l4 #a4 to prove that some hold there is no ,god1 saith1 ,quid de sacrilegis1 de impiis1 de perjuris dicemus1 si carbo1 c4 putasset esse ,deos1 tam perjurus aut impius non fuisset1 p4 #be1 #bf4 #ef ,one of ,canutus's laws 7#bf47 was1 that perjured persons1 with sorcerers1 idolaters1 strumpets1 breakers of wedlock1 be banished the realm3 cited by ,bilson of ,subject4 p4 #bjb4 ,how few would be left in some lands if this were done6 #eg ,plut4 in ,lysand4 ,cicer4 de ,leg4 lib4 iii4 ,curt4 lib4 vii4 ,arist4 ,rhet4 c4 #ag4 #eh lian4 ,vari4 ,hist4 lib4 xiv4 #ei ,though as ,moder4 ,polic4 saith1 ,princ4 #g1 ,it is a huge advantage that man hath in a credulous world1 that can easily say and swear to any thing3 and yet so palliate his perjuries as to hide them from the cognizance of the most4 ,gabionitarum irritum fdus1 calliditate licet extortum1 nonnullis intulisse exitium1 c4 ,gildas in ,prolog4 #fj ,haud amentum justiti est fides1 i4 e4 dictorum conventorumque constantia et veritas4 ,cicero4 #fa ,lege distinctionem ,grotii inter et 1 ,annot4 in ,matt4 v4 #cc4 ,modern ,policy1 7supposed ,dr4 ,sandcroft's17 ,princ4 #g4 #a4 ,we are ready to interpret the words too kindly1 especially if they be ambiguous2 and it is hard to find terms so positive1 but they may be eluded indeed1 or seem to us to be so1 if we be disposed4 #b4 ,some are invited to illicit promises1 qua illicite1 because they know them to be invalid4 #c4 ,some are frighted into these bonds by threats and losses1 and temporal concernments1 and then they please themselves that they swear by duress1 and so are disengaged4 #d4 ,some are oath-proof1 c4 #fb ,it is one of ,solon's sayings in ,laertius1 p4 #ea1 ,probitarem jure-jurando certiorem habe4 ,what will not an atheistical impious person say or swear1 for advantage8 #fc ,nunc nunc qui fdera rumpit1 ,ditatur3 ,qui servat eget4 ,claudian4 #fd ,see ,dr4 ,sanders4 p4 #dg1 and #aig4 #fe ,cicero de ,leg4 lib4 #a4 proveth that right is founded in the law of nature1 more than in man's laws2 else1 saith he1 men may make evil good1 and good evil1 and make adultery1 perjury1 c4 just by making a law for them4 #ff ,how often perjury hath ruined christian princes and states all history doth testify4 ,the ruin of the ,roman empire by the ,goths1 was by this means4 ,alaricus having leave to live quietly in ,france1 ,stilico comes in perniciem ,reipub4 ,gothos pertentans1 dum eos insidiis aggredi cuperet1 belli summam ,saulo pagano duci commisit3 qui ipso sacratissimo die ,pasch1 ,gothis nil tale suspicantibus1 super eos irruit1 magnamque eorum partem prostravit4 ,nam primum perturbati ,gothi1 ac propter religionem cedentes1 demum arma corripiunt1 victoremque virtute potiori prosternunt exercitum3 hinc in rabiem furoris excitantur4 ,cptum iter deferentes1 ,romam contendunt petere1 cuncta igne ferroque vastantes3 nec mora2 venientes urbem capiunt1 devastant1 incendunt1 c4 ,paul4 ,diaconus1 lib4 #c4 #fg ,sanders4 p4 #cj1 #ca4 #fh ,sanders4 p4 #cb-da4 #fi ,sanders4 p4 #da-dd4 ,ubi de justo sensu ambigitur1 longe satius est et natur rei accommodatius1 strictiore quam benigniore uti interpretatione4 ibid4 p4 #dd4 #gj ,sanders4 p4 #de4 #ga ,they were ill times that ,abbas ,uspergensis describeth ,chron4 p4 #cbj4 ,ut omnis homo jam sit perjurus1 et prdictis facinoribus implicatus1 ut vix excusari possit1 quin sit in his1 sicut populus1 sic et sacerdos3 ,oh that this calamity had ended with that age6 ,et4 p4 #cba4 ,principes terrarum et barones1 arte diabolica edocti1 nec curabant juramenta infringere1 nec fidem violare1 et jus omne confundere4 #gb ,sand4 p4 #aic4 ,cas4 #dh4 #gc ,sanders4 p4 #abb-acc4 #gd ,sanders4 p4 #ej4 #ge ,sanders4 p4 #ee1 #ef4 ,in quo casu locum habet quod vulgo dicitur1 ,fieri non debet1 factum valet3 possumus ergo distinguere1 juramentum dici illicitum duobus modis4 ,vel respectu rei jurat1 vel respectu actus jurandi3 ,juramentum illicitum respectu rei jurat nullatenus obligat3 ,juramentum illicitum respectu actus jurandi obligat1 nisi aliunde impediatur4 #gf ,sanderson1 p4 #gb1 #gc4 ,dico ordinarie quia fortassis possunt dari casus in quibus juramentum quod videtur alicui legi communitatis aut vocationis adversari1 etsi non debuerit suscipi1 susceptum tamen potest obligare3 ut e4 g4 in lege pnali disjunctiva4 ,see the instances which he addeth4 ,joseph took an oath of the ,israelites1 to carry his bones out of ,egypt1 ,gen4 l4 #be4 ,what if ,pharaoh forbid them8 ,are they acquit8 ,the spies swore to ,rahab1 ,josh4 ii4 #ab1 #ah4 ,had they been quit if the rulers had acquit them8 #gg ,read of this at large1 ,amesii ,cas4 ,cons4 l4 v4 c4 #e4 qu4 #d4 #gh ,and si infringendo infregerit ea vir ejus1 v4 #ab4 ,vir ejus infregit ea1 v4 #ac4 #gi ,dr4 ,sanderson1 ,prlect4 #d4 sect4 #e4 p4 #ajd1 #aje1 limiteth it to ,de his rebus in quibus subest3 in those same things in which one is under another's government2 adding1 sect4 #f1 a double exception3 ,of which one respecteth the person of the swearer1 the other the consent of the superior3 the first is that ,as to the person of the swearer1 there is scarce any one that hath the use of reason that is so fully under another's power1 but that in some things he is sui juris1 at his own power3 and there every one may do as pleases himself1 without consulting his superior1 so as that by his own act1 without his superior's license1 he may bind himself4 #b4 ,as to the consent of a superior1 ,a tacit consent1 antecedent or consequent1 sufficeth4 ,quasi diceret1 si dissensum suum vel uno die dissimulet1 votum in perpetuum stabilivit4 #hj ,sanderson1 p4 #gc4 #ha ,sanders4 ,prl4 iii4 sect4 #ab4 #hb ,psal4 xv4 #d4 #hc ,sanders4 p4 #hj1 #ha4 #hd ,sanders4 p4 #hb4 #he ,ibid4 p4 #abb4 #hf ,sanders4 p4 #abj1 #aba4 ,this seemeth the case of ,isaac in blessing ,jacob3 the error person caused by ,jacob's own deceit did not nullify the blessing1 because it was fixed on the determinate person that it was spoken to4 #hg ,sanders4 p4 #hd4 ,,chapter ,,vi4 ,,directions ,,to ,,the ,,people ,,concerning ,,their ,,internal ,,and ,,private ,,duty ,,to ,,their ,,pastors1 ,,and ,,the ,,improvement ,,of ,,their ,,ministerial ,,office ,,and ,,gifts4 ,the people's internal and private duty to their pastors 7which ,i may treat of without an appearance of encroachment upon the work of the canons1 rubrics1 and diocesans7 ,i shall open to you in these directions following4 ,direct4 ,i4 ,understand first the true ground1 and nature1 and reasons of the ministerial office1 or else you will not understand the grounds1 and nature1 and reasons of your duty to them4 ,the nature and works of the ministerial office ,i have so plainly opened already that ,i shall refer you to it to avoid repetition4#hh ,here are two sorts of reasons to be given you3 #a4 ,the reasons of the necessity of the ministerial work4 #b4 ,why certain persons must be separated to this work1 and it must not be left to all in common4 ,the necessity of the work itself appeareth in the very nature of it1 and enumeration of the parts of it4#hi ,two sorts of ministers ,christ hath made use of for his church3 the first sort was for the revelation of some new law or doctrine1 to be the church's rule of faith or life2 and these were to prove their authority and credibility by some divine attestation1 which was especially by miracles2 and so ,moses revealed the law to the ,jews1 and 7,christ and7 the apostles revealed the gospel4 ,the second sort of ministers are appointed to guide the church to salvation by opening and applying the rule thus already sealed and delivered3 and these1 as they are to bring no new revelations or doctrines of faith1 or rule of life1 so they need not bring any miracle to prove their call or authority to the church2 for they have no power to deliver any new doctrine or gospel to the church1 but only that which is confirmed by miracles already4 ,and it is impudence to demand that the same gospel be proved by new miracles by every minister that shall expound or preach it3 that would make miracles to be no miracles4 ,sidenote3 ,the work of the ministry4 ,the work of the ordinary ministry 7such as the priests and teachers were under the law1 and ordinary pastors and teachers are under the gospel7 being only to gather and govern the churches1 their work lay in explaining and applying the word of ,god1 and delivering his sacraments1 and now containeth these particulars following3 #a4 ,to preach the gospel for the conversion of the unbelieving and ungodly world4 ,and that is done1 partly by expounding the words by a translation into a tongue which the hearers or readers understand2 and partly by opening the sense and matter4#ij #b4 ,in this they are not only teachers1 but messengers sent from ,god the ,father1 ,son1 and ,holy ,ghost1 to charge1 and command1 and entreat men in his name to repent and believe1 and be reconciled to ,god2 and in his name to offer them a sealed pardon of all their sins1 and title to eternal life4#ia #c4 ,those that become the disciples of ,christ1 they are 7as his stewards7 to receive into his house1 as fellow-citizens of the saints1 and of the household of ,god2 and as his commissioned officers1 to solemnize by baptism their entrance into the holy covenant1 and to receive their engagement to ,god1 and to be the messengers of ,god's engagement unto them1 and by investiture to deliver them by that sacrament the pardon of all their sin1 and their title by adoption to eternal life2 as a house is delivered by the delivery of a key2 or land1 by a twig and turf2 or knighthood1 by a sword or garter1 c4 #d4 ,these ministers are to gather these converts into solemn assemblies and ordered churches1 for their solemn worshipping of ,god1 and mutual edification1 communion1 and safe proceeding in their christian course4#ib #e4 ,they are to be the stated teachers of the assemblies1 by expounding and applying that word which is fit to build them up4 #f4 ,they are to be the guides of the congregation in public worship1 and to stand between them and ,christ in things pertaining to ,god1 as subservient to ,christ in his priestly office2 and so both for the people1 and also in their names1 to put up the public prayers and praises of the church to ,god4 #g4 ,it is their duty to administer to them1 as in the name and stead of ,christ1 his body and blood as broken and shed for them1 and so in the frequent renewals of the holy covenants1 to subserve ,christ especially in his priestly office1 to offer and deliver ,christ and his benefits to them1 and to be their agent in offering themselves to ,god4 #h4 ,they are appointed to oversee and govern the church1 in the public ordering of the solemn worship of ,god1 and in rebuking any that are there disorderly1 and seeing that all things be done to edification4#ic #i4 ,they are appointed as teachers for every particular member of the church to have private and personal recourse to1 7as far as may be17 for the resolving of their weighty doubts1 and instruction in cases of difficulty and necessity1 and for the settling of their peace and comfort4 #aj4 ,they are appointed as physicians under ,christ1 to watch over all the individual members of their charge1 and take care that they be not infected with heresy1 or corrupted by vice2 and to admonish the offenders1 and reduce them into the way of truth and holiness1 and if they continue impenitent after public admonition1 to reject them from the communion of the church1 and command the church to avoid them4 #aa4 ,they are as to bind over the impenitent to answer their contumacy at the bar of ,christ1 so to absolve the penitent1 and comfort them1 and require the church to re-admit them to their communion4 #ab4 ,they are appointed as stewards in the household of ,christ1 to have a tender care of the very bodily welfare of their flocks1 so as to endeavour the supplying of their wants1 and stirring up the rich to relieve the poor1 and faithfully 7by themselves or the deacons7 to distribute what is intrusted with them for that use4 #ac4 ,they are especially to visit the sick1 and when they are sent for1 to pray for them and with them1 and to instruct them in their special preparations for death1 and confirm them against those last assaults4 #ad4 ,they are appointed to be the public champions of the truth1 to defend it against all heretical and profane opposers1 and thereby to preserve the flock from being seduced4 #ae4 ,they are appointed to be 7under ,christ the ,head7 the nerves and ligaments of the several churches1 by which they are kept not only in vigour by communication of nutriment1 but also in concord1 and such communion as they are capable of1 by the correspondencies1 and consultations1 and councils of their pastors4#id ,all these are the distinct and special uses to which ,christ hath appointed the office of the sacred ministry2 which having but named to you1 ,i need to say no more to show you the excellency1 and necessity1 and benefits of it4 ,herein also the reasons are apparent1 why ,christ did institute this sacred office4 #a4 ,because it was meet his kingdom should have officers1 suited to his work in the administration of it4 #b4 ,it was meet that they be men like ourselves1 that we can familiarly converse with4 #c4 ,the great necessity of his church required it1 where the most are weak1 and insufficient to perform all these offices for themselves2 and cannot well subsist without the support of others4 ,it was meet therefore that the pastors were selected persons1 wiser1 and holier1 and stronger than the people1 and fit for so great and necessary a work4 #d4 ,it was requisite also to the order of the church2 for if it were like an army without officers1 there would be nothing but confusion1 and neither order nor edification4 ,by this you may also see the nature and reasons of your obedience to your pastors3 as they are not appointed to govern you by force1#ie but willingly1 not for filthy lucre1 but of a ready mind1 not as being lords over ,god's heritage1 but as ensamples to the flock1 #a ,pet4 v4 #a-c1 so you must willingly and cheerfully obey them in their work4 ,as their government#if is not by any bodily penalties or mulcts1 7for that is the magistrate's work and not theirs17 but a government by the force of truth and love2 so your obedience of them consisteth in the loving and thankful reception of the truth which they teach you1 and the mercies which they offer you from ,christ4 ,you see then that the reasons of your obedience are manifold4 #a4 ,some of them from ,god3 he hath sent his messengers to you1 and set his officers over you2 and ,christ hath told you that he that heareth them heareth him1 and he that despiseth them despiseth him1 and him that sent him1 ,luke x4 #af3 he commandeth you to hear and obey them as his officers4 #b4 ,from themselves3 they have authority by their commission1 and they have ability in their qualifications1 which require your obedience and improvement4 #c4 ,from yourselves4 ,have you reason to obey your natural parents on whom your livelihood in the world dependeth8 ,have you reason to obey him that tendereth you a pardon from the king when you are condemned8 or that offereth you gold or riches in your want8 or that inviteth you to a feast in a time of famine8 or that offereth to defend and save you from your enemies8 ,much more have you reason to obey ,christ's ministers when they call you to repentance1 and offer you pardon of sin1 and peace1 and salvation1 and eternal life4 ,did you ever hear a man so mad or churlish1 as to say to one that offered him riches1 or liberty1 or life1 ,i am not bound to obey you2 offer them to those that you have authority over8 ,when the office of the ministry is as well subservient to ,christ as a ,saviour and ,benefactor1 as to ,christ as your ,teacher and your ,king1 the very nature of their work engageth you to obey them as you love yourselves4 ,if you were in hell1 and ,christ should send for you out1 you would not refuse to go1 till the messenger had proved his authority4 ,and when you are the heirs of hell1 condemned by the law1 and going thither1 will you refuse to turn back1 and yield to the offers and commands of grace1 till you have skill enough to read the minister's commission8 ,by this also you see1 that the power of your pastors is not absolute1 nor coercive and lordly1 but ministerial4#ig ,and though the papists make a scorn of the word minister1 it is but in that pride1 and passion1 and malice which maketh them speak against their knowledge3 for their pope himself calleth himself the servant of ,god's servants2 and ,paul saith1 #a ,cor4 iv4 #a1 ,let a man so account of us as of the ministers of ,christ1 and stewards of the mysteries of ,god4 #a ,cor4 iii4 #e1 ,who then is ,paul1 and who is ,apollos1 but ministers by whom ye believed8 #b ,cor4 iii4 #f1 ,who made us able ministers of the new testament4 #b ,cor4 vi4 #d1 ,in all things approving ourselves as the ministers of ,god4 ,even magistrates1 yea1 and angels1 are not too good to be called 7and used as7 the ministers of ,god for the good of his servants1 ,rom4 xiii4 #c1 #f2 and to minister for them who shall be heirs of salvation1 ,heb4 i4 #g1 #ad4 ,yea1 ,christ himself is so called1 ,rom4 xv4 #h4 ,and therefore you have no more excuse for your disobedience1 than for refusing his help that would pull you out of fire or water when you are perishing4 ,you see here that your pastors cannot command you what they list1 nor how they list4 ,they have nothing to do with the magistrate's work2 nor can they usurp the power of a master over his servants1 nor command you how to do your work and worldly business 7except in the morality of it74 ,in the fifteen particulars before mentioned their work and office doth consist1 and in those it is that you owe them a rational obedience4 ,direct4 ,,ii4 ,know your own pastors in particular3 and know both what you owe to a minister as a minister of ,christ in common1 and what you owe him moreover as your pastor by special relation and charge4#ih ,when any minister of ,christ delivereth his word to you1 he must be heard as a minister of ,christ1 and not as a private man2 but to your own pastor you are bound in a particular relation1 to an ordinary and regular attendance upon his ministry in all the particulars before mentioned that concern you4 ,your own bishop must in a special manner be obeyed3 #a4 ,as one that laboureth among you1 and is over you in the ,lord1 and admonisheth you1 and preacheth to you the word of ,god1#ii watching for your souls as one that must give account1 #a ,thess4 v4 #ab2 ,heb4 xiii4 #g1 #ag2 and as one that ruleth well1 and especially that laboureth in the word and doctrine1 #a ,tim4 v4 #ag2 teaching you publicly and from house to house1 taking heed to himself1 and to all the flock over which the ,holy ,ghost hath made him an overseer1 not ceasing to warn every one night and day with tears1 ,acts xx4 #ai1 #bj1 #bd1 #bh1 #ca1 #cc4 ,preaching ,christ1 and warning every man1 and teaching every man in all wisdom1 that he may present every man perfect in ,christ1 ,col4 i4 #bh4 #b4 ,he is to be obeyed as the guide of the congregation in the management of ,god's public worship4 ,you must seriously and reverently join with him every ,lord's day at least in the public prayers and praises of the church1 and not ordinarily go from him to another4 #c4 ,you must receive from him or with him1 the sacrament of the body and blood of ,christ3 which of old was administered every ,lord's day1 and that only in the church where the bishop was1 that is1 in every church of the faithful3 for1 as ,ignatius most observably saith1#ajj 1 1 --,,unum ,,altare ,,omni ,,ecclesi1 ,,et ,,unus ,,episcopus ,,cum ,,presbyterio ,,et ,,diaconis4--,,in ,,every ,,church there is ,,one ,,altar1 and ,,one ,,bishop1 ,,with ,,the ,,presbytery and ,,deacons4--,so in his ,epist4 ad ,magnes4 ,come all as one1 to the temple of ,god1 as to one altar1 as to one ,jesus ,christ4 ,and saith ,tertullian1#aja ,eucharist ,sacramentum--nec de aliorum manu quam prsidentium sumimus3 ,we take not the sacrament of the eucharist from the hand of any but the president4 #d4 ,you must have recourse to him especially for the resolution of your weighty doubts1 in private4#ajb #e4 ,you must hear your bishops and repent1 when in meekness and love they convince and admonish you against your sins1 and not resist the word of ,god which they powerfully and patiently lay home to your consciences1 nor put them with grief to cut you off1 as impenitent in scandalous sins1 from the communion of the church4 #f4 ,you must1 after any scandalous sin which hath brought you under the censure of the church1 go humble yourselves by penitent confession1 and crave absolution and restoration to the communion of the church4 #g4 ,your public church alms should ordinarily be deposited into the bishop's hands1 who relieveth the orphans and widows1 and is the curator or guardian to all absolutely that are in want1 saith ,ignatius to ,polycarp1 cited by ,dr4 ,hammond on #a ,cor4 xii4 #bh4ajc #h4 ,you must send for him in your sickness to pray with you and advise you4 ,see ,dr4 ,hammond on ,james v4 #ad4 ,and on #a ,cor4 xii4 #bh1 he saith1 ,polycarp himself speaking of the elders or bishops saith1 ,they visit and take care of all that are sick1 not neglecting the widows1 the orphans1 or the poor4 ,and ,dr4 ,hammond on ,james v4 #ad1 showeth out of antiquity1#ajd that ,one part of the bishop's office is set down1 that they are those that visit all the sick4 ,not but that a stranger may be made use of also2 but ordinarily and especially your own bishop must be sent for2 because as you are his special charge1 and he watcheth for your souls as one that must give account1 ,heb4 xiii4 #ag1 so it is supposed that he is better acquainted with your spiritual state and life than others are1 and therefore in less danger of wronging you by mistake and misapplications2 for it is supposed that you have acquainted him with your personal condition in your health1 having taken him as your ordinary counsellor for your souls1 and that he hath acquainted himself with your condition1 and confirmed you1 and watched over you by name1 as ,ignatius to ,polycarp bishop of ,smyrna saith1#aje ,spe congregationes fiant3 ex nomine omnes qure3 servos et ancillas ne despicias1 as bishop ,usher's old ,latin translation hath it3 ,let congregations be often held2 inquire after all by name3 despise not servants and maids4 ,the bishop took notice of every servant and maid by name2 and he had opportunity to see whether they were in the congregation4 #i4 ,you must use him as your leader or champion against all heretics1 infidels1 and subtle adversaries of the truth1 with whom you are unable to contend yourselves1 that your bishops may clear up and defend the cause of ,christ and righteousness1 and by irresistible evidence1 stop the mouths of all gainsayers4#ajf ,it is for your own benefit1 and not for theirs1 that you are required in all these works of their office to use them and readily obey them4 ,and what hurt can it do you to obey them in any of these8 ,direct4 ,,iii4 ,understand how it is that ,christ doth authorize and send forth his ministers1 lest wolves and deceivers should either obtrude themselves upon you as your lawful pastors1 or should alienate you from those that ,god hath set over you1 by puzzling you in subtle questioning or disputing against their call4 ,not only ,paul's warnings1 ,acts xx4 #cj1 and #b ,tim4 iii4 #f1 but lamentable experience1 telleth us what an eager desire there is in proud and self-conceited men1 to obtrude themselves as teachers and pastors on the churches1 to creep into houses and lead people captive1 and draw away disciples after them1 and say 7and perhaps think7 that others are deceivers1 and none are the true teachers indeed but they4 ,and the first part of the art and work of wolves1 is to separate you from your pastors1 and catch up the stragglers that are thus separated4 ,the malice1 and slanders1 and lies1 and railing of hirelings and deceivers1 and all the powers of hell1 are principally poured out on the faithful pastors and leaders of the flocks4 ,the principal work of the ,jesuits against you1 is to make you believe that your pastors are no true pastors1 but uncalled private persons1 and mere usurpers3 and the reason must be1 because they have not an ordination of bishops successively from the apostles without interruption4#ajg ,i confess if our interruptions had been half as lamentable as theirs1 7by their schisms1 and variety of popes at once2 and popes accused1 or condemned by general councils1 for heretics2 and their variety of ways of electing popes1 and their incapacities by simony1 usurpation1 c47 ,i should think at least that our ancestors had cause to have questioned the calling of some that were then over them4 ,but ,i will help you in a few words to discern the juggling of these deceivers1 by showing you the truth concerning the way of ,christ's giving his commission to the ministers that are truly called1 and the needlessness of the proof of an uninterrupted succession of regular ordination1 to your reception of your pastors and their ministrations4 ,the ministerial commission is contained in1 and conveyed by1 the law of ,christ1 which is the charter of the church1 and every true bishop or pastor hath his power from ,christ1 and not at all from the efficient conveyance of any mortal man3 even as kings have their power not from man1 but from ,god himself2 but with this difference1 that in the church ,christ hath immediately determined of the species of church offices1 but in the civil government1 only of the genus 7absolutely and immediately74#ajh ,you cannot have a plainer illustration1 than by considering how mayors1 and bailiffs1 and constables are annually made in corporations3 the king by his charter saith1 that every year at a certain time the free-men or burgesses shall meet1 and choose one to be their mayor1 and the steward or town-clerk shall give him his oath1 and thus or thus he shall be invested in his place1 and this shall be his power and work1 and no other4 ,so the king by his law appointeth that constables and churchwardens shall be chosen in every parish4 ,now let our two questions be here decided3 #a4 ,who is it that giveth these officers their power8 #b4 ,whether an uninterrupted succession of such officers through all generations since the enacting of that law1 be necessary to the validity of the present officer's authority8 ,to the first1 ,it is certain that it is the king by his law or charter that giveth the officers their power2 and that the corporations and parishes do not give it them by electing or investing them2 yea1 though the king hath made such election and investiture to be in a sort his instrument in the conveying it1 it is but as the opening of the door to let them in1 sine quo non2 but it doth not make the instruments to be at all the givers of the power1 nor were they the receiving or containing mediate causes of it4 ,the king never gave them the power which the officers receive1 either to use1 or to give2 but only makes the electors his instruments to determine of the person that shall receive the power immediately from the law or charter2 and the investers he maketh his instruments of solemnizing the tradition and admission3 which if the law or charter make absolutely necessary ad esse officii1 it will be so2 but if it make it necessary only ad melius esse1 or but for order and regular admittance when no necessity hindereth it1 the necessity will be no more4 ,and to the second question1 ,it is plain that the law1 which is the fundamentum juris1 remaining still the same1 if a parish omit for divers years to choose any constable or churchwarden1 yet the next time they do choose one according to law1 the law doth authorize him1 nevertheless1 though there was an interruption or vacancy so long2 and so in corporations 7unless the law or charter say the contrary73 so is it in the present case4 #a4 ,it is the established law of ,christ1 which describeth the office1 determineth of the degree and kind of power1 and granteth or conveyeth it1 when the person is determined of by the electors and ordainers1 though by ordination the delivery and admission is regularly to be solemnized2 which actions are of just so much necessity as that law hath made them1 and no more4 #b4 ,and if there were never so long an interruption or vacancy1 he that afterward entereth lawfully1 so as to want nothing which the law of ,christ hath made necessary to the being of the office1 doth receive his power nevertheless immediately from the law of ,christ4 ,and ,bellarmine himself saith1 that it is not necessary to the people1 and to the validity of sacraments and offices to them1 to know that their pastors be truly called or ordained3 and if it be not necessary to the validity of sacraments1 it is not necessary to the validity of ordination4 ,and ,w4 ,johnson#aji confesseth to me that consecration is not absolutely necessary ad esse officii to the pope himself3 no1 nor any one sort of electors in his election1 p4 #acc4 ,and in his ,repl4 ,term4 ,expl4 p4 #de1 he saith1 ,neither papal nor episcopal jurisdiction 7as all the learned know7 depends of episcopal or papal ordination3 nor was there ever interruptions of successions in episcopal jurisdiction in any see1 for want of that alone1 that is necessary for consecrating others validly1 and not for jurisdiction over them4 ,you see then how little sincerity is in these men's disputations1 when they would persuade you to reject your lawful pastors as no true ministers of ,christ1 for want of their ordination or succession4 ,direct4 ,,iv4 ,though the sacraments and other ministerial offices are valid1 when a minister is qualified 7in his abilities and call7 but with so much as is essential to the office1 though he be defective in degree of parts and faithfulness1 and have personal faults which prove his own destruction2 yet so great is the difference between a holy1 heavenly1 learned1 judicious1 experienced1 skilful1 zealous1 laborious1 faithful minister1 and an ignorant1 ungodly1 idle1 unskilful one1 and so highly should every wise man value the best means and advantages to his eternal happiness1 that he should use all lawful means in his power to enjoy and live under such an able1 godly1 powerful ministry1 though he part with his worldly wealth and pleasure to attain it4#aaj ,i know no evil must be done for the attainment of the greatest helps2 7for we cannot expect that ,god should bless a sinful course1 or that our sin should tend to the saving of our souls27 and ,i know ,god can bless the weakest means1 when they are such as he appointeth us to use2 and can teach us by angels when he denieth us the help of men3 but ,scripture1 reason1 and experience tell us1 that ordinarily he worketh morally by means1 and fitteth the means to the work which he will do by them3 and as he doth not use to light men by a clod or stone1 but by a candle1 nor by a rotten post or glow-worm so much as by a torch or luminary2 so he doth not use to work as much by an ignorant1 drunken1 idle person1 who despiseth the ,god1 the heaven1 the ,christ1 the ,spirit1 the grace1 the sacred word which he preacheth1 and vilifieth both his own and other men's souls1 as he doth by an able and compassionate minister4 ,and the soul is of so much more worth than the body1 and eternal things than temporal1 that a little commodity to the soul in order to the securing of our salvation1 must be preferred before a great deal of worldly riches3 he that knoweth what his soul1 his ,saviour1 and heaven is worth1 will not easily sit down contented1 under such a dark1 and dull1 and starving minister1 as he feeleth he can but little profit by1 if better may be had on lawful terms4 ,he that feeleth no difference between the ministry of these two sorts of men1 it is because he is a stranger to the work of the gospel on the soul3 and if the gospel 7in its truth1 or worth1 or use7 be hid1 it is hid to them that are lost1 the god of this world having blinded their minds4#aaa ,it must be no small matter that must satisfy a serious christian to cast his soul upon any hurtful or dangerous disadvantage4 ,though ,daniel and his companions may live well on pulse1 yea1 and ,ezekiel upon bread baked with dung1 when ,god will have it so1 yet no wise man will choose such a diet3 especially if his diseases require the exactest diet1 or his weakness the most restorative1 and all too little2 which1 alas1 is the common case4 ,yet this caution you must here take with you1 #a4 ,that you pretend not your own benefit1 to the common loss or hurt of others4 #b4 ,and that you consider as well where you may do most good1 as where you may get most2 for the way of greatest service1 is the way of greatest gain4 ,sidenote3 ,the order and credit of ministerial teaching the doctrine of salvation4 ,direct4 ,v4 ,understand what sort and measure of belief it is that you owe to your teachers1 that so your incredulity hinder not your faith in ,christ1 nor your over-much credulity betray you to heresy1 nor make you the servants of men1 contrary to ,matt4 xxiii4 #h-aj2 ,eph4 iv4 #ac2 #b ,cor4 i4 #bd2 ,acts xx4 #cj4 ,we see on one side how many poor souls are cheated into schism and dangerous errors1 by forsaking their teachers and refusing their necessary help1 and all upon this pretence1 that they must not make men the lords of their faith1 nor pin their faith on the minister's sleeve1 nor take their religion upon trust4 ,and on the other side we see among the papists1 and in every sect1 what lamentable work is made by an over-much credulity and implicit belief of ambitious1 worldly1 factious1 proud1 and erroneous guides4 ,that you may escape both these extremes1 you must observe the truth of these conclusions following1 which show you what it is that your teachers have to reveal unto you1 and in what order1 and how far the several particulars are1 or are not to be taken upon their words4 ,and first1 as a preparative1 it is presupposed1 7#a47 ,that you find yourself ignorant1 and one that needeth a teacher2 for if you think you know all that you need to know already1 you are like a full bottle that will hold no more4 7#b47 ,it is presupposed that you take the man that you learn of to be wiser than yourself1 and fit to teach you2 either because fame or other men's reports have told you so1 7as the woman1 ,john iv4 drew the ,samaritans to ,christ17 or because his own profession of skill doth make you think so 7as you will hearken to him that professeth to be able to teach you any art or science72 or else because your present hearing his discourse doth convince you of his wisdom2 by one of these means you are brought to think that he is one that you may learn of1 and is fit for you to hear 7so that here is no need that first you take him to be infallible1 or that you know which is the true church1 as the papists say74 ,these are supposed4 ,sidenote3 ,to know yourself4 ,the doctrines which he is to teach you are these1 and in this method to be taught4 #a4 ,he will teach you the natural knowledge of yourself2 that being a man1 you are a rational1 free agent1 made by another for his will and use1 and by him to be ruled in order to your ultimate end1 being wholly his1 and at his disposal4 ,sidenote3 ,to know ,god and holiness4 #b4 ,he will next teach you that there is a ,god that made you1 and what he is1 and what relation he standeth in to you1 and you to him1 as your ,creator1 your ,owner1 your ,ruler1 and your ,benefactor1 and your ,end3 and what duty you owe him in these relations1 to submit to him1 and resign yourselves to him as his own1 to be obedient to all his laws1 and to love him and delight in him2 and this with all your heart1 and soul1 and might2 even to serve him with all the powers of your soul and body1 and with your estates and all his blessings4 ,sidenote3 ,to know the life to come4 #c4 ,he will next teach you that this ,god hath made your souls immortal1 and that there is a life after this where everlasting happiness or misery will be your part1 and where the great rewards and punishments are executed by the ,judge of all the world as men have behaved themselves in this present life4 ,that your end and happiness is not here1 but in the life to come1 and that this life is the way and time of preparation1 in which everlasting happiness is won or lost4 ,thus far he needeth no supernatural proof of what he saith2 but can prove it all to you from the light of nature3 and these things you are not primarily to receive of him as a testifier by mere believing him2 but as a teacher1 by learning of him the evidences by which you may by degrees come to know these things yourselves4 ,yet it is supposed that all along you give him so much credit as the difference between his knowledge and yours doth require1 so far as it appeareth to you2 as you will hear a physician1 a lawyer1 a philosopher1 or any man1 with reverence1 while he discourseth of the matters of his own profession2 as confessing his judgment to be better than yours1 and therefore more suspecting your own apprehensions than his4 ,not but that the truth may compel you to discern it1 though you should come with no such reverence or respect to him2 but then you cast yourself upon much disadvantage irrationally2 and this human belief of him is but a medium to your learning1 and so to the knowledge of the matter2 so that you do not stop and rest in his authority or credibility1 but only use it in order to your discovery of that evidence which you rest in1 which as a teacher he acquaints you with4 ,these things being thus far revealed by natural light1 are 7usually7 at first apprehended by natural reason1 not so as presently to put or prove the soul in a state of saving grace2 but so as to awaken it to make further inquiry2 and so when the soul is come so far as to see the same truths by supernatural grace in the supernatural revelation of the holy ,scriptures1 then they become more effectual and saving1 which before were known preparatorily2 and so the same truths are then both the objects of knowledge and of faith4 ,sidenote3 ,to know that ,christ1 faith1 repentance1 and obedience1 is the way to it4 #d4 ,having acquainted you with man's ultimate end and happiness in the life to come1 the next thing to be taught you by the ministers of ,christ1 is1 that ,christ as our ,saviour1 and faith1 and repentance1 and sincere obedience to be performed by us through his grace1 is the way to heaven1 or the means by which we must attain this end4 ,though the knowledge of the preacher's wisdom1 piety1 and credibility remove some impediments which would make the receiving of this the more difficult to you1 yet you are not to take it barely on his word1 as a point of human faith2 but you are to call for his proof of it1 that you may see better reasons than his affirmations for the entertainment of it4 ,sidenote3 ,to know that this is true because ,god hath revealed it2 or it is his word4 #e4 ,the proof that he will give you is in these two propositions3 #a4 ,god's revelations are all true4 #b4 ,this is one of ,god's revelations3 this is an argument1 ,whatsoever ,god saith is true3 but this ,god saith1 therefore this is true4 ,the first proposition you are not to take upon the trust of his word1 but to learn of him as a teacher to know it in its proper evidence2 for it is the formal object of your faith3 the veracity of ,god is first known to you1 by the same evidence and means as you know that there is a ,god2 and then it is by the force of this that you believe the particular truths which are the material object of faith4 ,and the second proposition1 that ,god hath revealed this1 is orderly to be first proved1 and so received upon its proper evidence2 and not taken merely upon your teacher's word3 yet if you do believe him by a human faith as a man that is likely to know what he saith1 and this in order to a divine faith1 it will not hinder1 but help your divine faith and salvation2 and is indeed no more than is your duty4 ,here note1 #a4 ,that primarily these two great principles of faith1 ,god is true1 and this is ,god's revelation1 are not themselves credenda1 the material objects of divine faith1 but of knowledge4 #b4 ,that yet the result of both is de fide1 matter of faith4 #c4 ,and the same principles are secondarily de fide1 as it is that there is a ,god4 ,for though they are first to be known by natural evidence1 yet when the ,scripture is opened to us1 we shall find them there revealed2 and so the same thing may be the object both of knowledge and of faith4 #d4 ,and faith itself is a sort of knowledge2 for though human faith have that uncertainty in its premises1 7for the most part17 as forbiddeth us to say1 7properly17 ,i know this to be true1 because such a man said it2 yet divine faith hath that certainty which may make it an excellent sort of knowledge2 as ,i have proved copiously elsewhere4 ,in believing man we argue thus1 ,whatsoever so wise and honest a man saith1 is credible1 that is1 most likely to be true3 but this he saith2 therefore1 c4 ,but in believing ,god we argue thus1 ,whatever ,god saith is credible1 that is1 as infallible truth3 but this ,god saith2 therefore1 c4 ,so that the word credible1 signifieth not the same thing in the two arguments2 nor are divine faith and human faith the same4 ,sidenote3 ,to know that the gospel is his word4 #f4 ,the next thing that the preacher hath to teach you1 is the proof of the aforesaid minor proposition 7for the major was proved in the proof of a ,deity72 and that is thus3 ,the gospel which ,christ and his apostles first preached1 and is now delivered in the sacred ,scriptures1 is the word1 or infallible revelation1 of ,god3 but this doctrine1 that ,christ1 with faith1 and repentance1 and obedience on our parts1 are the way to life eternal1 is the gospel which ,christ and his apostles first preached1 c42 therefore it is the word of ,god4 ,for the minor you need not take your teacher's word1 if you can read2 for you may see it in the ,bible 7of which more anon73 but the major is that which all men desire to be assured of1 ,that the gospel is ,god's word4 ,and for that1 though a belief of your teacher is a help and good preparatory1 yet you are not there to stop1 but to use him as a teacher to show you the truth of it in the proofs3 or else you must take any thing for ,god's word1 which your teacher affirmeth to be such4 ,and the proof which he will give you1 must be some divine attestation which may be showed to those whom we would convince4 ,sidenote3 ,the ,divine attestation of the gospel4 #g4 ,the divine attestation1 which he is next to show you1 hath many parts1 that it may be complete and satisfactory4 #a4 ,god's antecedent testimony4 #b4 ,his inherent or impressed testimony4 #c4 ,his adherent1 concomitant testimony4 #d4 ,his subsequent testimony4 #a4 ,god's antecedent testimony by which he attested the gospel1 is the train of promises1 prophecies1 types1 and the preparing ministry of ,john1 which all foretold ,christ1 and were fulfilled in him4 #b4 ,god's impressed testimony is that image and superscription of ,god1 7in his governing wisdom1 holiness1 and love17 which is inimitably engraven on the gospel2 as an image upon a seal1 which is thereby made the instrument to imprint the same on other things4 ,thus as the sun1 the gospel shineth1 and proveth itself by its proper light4 #c4 ,the concomitant attestation of ,god1 is that of multitudes of certain1 uncontrolled miracles1 done by ,christ and his apostles1 which proved the approving hand of ,god1 and oblige all rational creatures to believe a testimony so confirmed to them4 ,among these1 ,christ's own resurrection and ascension1 and the gifts of his apostles1 are the chief4 #d4 ,the subsequent attestation of ,god is1 the power and efficacy of the gospel1 in calling and sanctifying unto ,christ a peculiar people1 zealous of good works1 and directing and confirming them against all temptations and torments to the end2 producing that same image of ,god on the souls of his elect1 which is 7more perfectly7 engraven on the world itself2 making such changes1 and gathering such a people unto ,god1 as no other doctrine ever did4 ,and all these four attestations are but one1 even the ,holy ,spirit1 who is become the great witness of ,christ and his gospel in the world3 viz4 #a4 ,the ,spirit of prophecy is the antecedent attestation4 #b4 ,the holy image which the ,spirit hath printed on the gospel itself1 is the inherent evidence4 #c4 ,the miracles of the ,spirit1 is the concomitant attestation or evidence4 #d4 ,and the sanctifying work of the ,spirit is the subsequent attestation1 renewed and accompanying it to the end of the world4 ,so that the argument runs thus1 ,that doctrine which hath this witness of the ,holy ,ghost1 antecedently in such prophecies1 inherently bearing his image so inimitably1 accompanied by so many certain1 uncontrolled miracles1 and followed and attended with such matchless success in the sanctification of the body of ,christ1 is fully attested by ,god to be his own3 but such is the doctrine of the gospel2 therefore1 c4 ,the major you are not to take upon trust from your teachers1 though your esteem of their judgment may the better dispose you to learn2 but you are to discern the evidences of truth which is apparent in it4 ,for he that denieth this1 must by force of argument be driven to deny1 #a4 ,either that ,god is the ,governor of the world2 or that he is the supreme1 but say he is controlled by another4 #b4 ,or that he is good and true2 and must affirm that he either governeth the world by mere deceits1 and undiscernible lies1 or that he hath given up the power to some one that so governeth it3 all which is but to affirm that there is no ,god 7which is supposed to be proved before74 ,sidenote3 ,to know the matters of fact subservient to our faith4 #h4 ,there now remaineth nothing to be taught you1 as to prove the truth of the gospel1 but only those matters of fact which are contained and supposed in the minor of the two last arguments3 and they are these particulars4 #a4 ,that there were such persons as ,christ and his apostles1 and such a gospel preached by them4 #b4 ,that such miracles were done by them1 as are supposed4 #c4 ,that both doctrine and miracles were committed to writing by them1 in the ,scriptures1 for the certainer preserving them to the church's use4#aab #d4 ,that churches were planted1 and souls converted and confirmed by them in the first ages1 many of whom did seal them with their blood4 #e4 ,that there have been a succession of such churches as have adhered to this ,christ and gospel4 #f4 ,that this which we call the ,bible is that very book containing those sacred writings afore-mentioned4 #g4 ,that it hath been still copied out and preserved without any such depravation or corruption as might frustrate its ends4 #h4 ,that the copies are such out of which we have them translated1 and which we show4 #i4 ,that they are so truly translated as to have no such corruptions or mistakes1 as to frustrate their ends1 or make them unapt for the work they were appointed to4 #aj4 ,that these particular words are indeed here written which we read2 and these particular doctrines containing the essentials of christianity1 together with the rest of the material objects of faith4 ,all these ten particulars are matters of fact that are merely subservient to the constituting principles of our faith1 but yet very needful to be known4 ,now the question is1 ,how these must be known and received by us so as not to invalidate our faith8 and how far our teachers must be here believed8 ,and first it is very useful to us to inquire1 ,how so many of these matters of fact as were then existent were known to the first christians8 ,as how knew they in those days that there were such persons as ,christ and his apostles8 that they preached such doctrines1 and spake such languages1 and did such works1 and that they wrote such books1 and sent such epistles to the churches1 and that churches were hereby converted and confirmed1 and martyrs sealed this with their blood1 c48 ,it is easy to tell how they were certain of all these2 even by their own eyes1 and ears1 and sensible observation1 as we know that there are ,englishmen live in ,england2 and those that were remoter from some of the matters of fact1 knew them by such report of those that did see them1 as those among us that never saw the king1 or court1 or his restoration1 do know that such a thing there was1 and such a person there is4 ,thus they knew it then4 ,from whence ,i note1 #a4 ,that in those days it was not necessary to the being of true faith1 that any supernatural testimony of the ,spirit1 or any other sort of proof1 than their very senses and reason1 should acquaint them with those matters of fact which they were eye-witnesses of4 #b4 ,that credible report or history was then the means for any one that saw not a matter of fact1 to know as much as they that saw it4 #c4 ,that therefore this is now the way also of producing faith4 ,some things we have yet sight and sense for2 as that such ,bibles and such churches are existent2 that such holy effects this doctrine hath upon the soul 7which we see in others by the fruits1 and after feel in ourselves73 the rest we must know by history1 tradition1 or report4 ,and in the reception of these historical passages note further1 #a4 ,that human belief is here a naturally necessary means to acquaint us with the matter of our divine belief4 #b4 ,that there are various degrees of this belief1 and some need more of it by far than others1 according to the various degrees of their ignorance3#aac as he that cannot read himself1 must know by human belief 7in great part7 that the preacher readeth truly1 or that such words indeed are in the gospel as he saith are there2 but a literate person may know this by his eye-sight1 and not take it upon trust4 ,so he that understandeth not ,hebrew and ,greek1 must take it upon trust that the ,scripture is truly translated2 but another that understandeth those tongues1 may see it with his eyes4 #c4 ,history being the proper means to know matters of fact that are done in times past1 and out of our sight1 the same industry that is necessary to a thorough acquaintance with other history1 is necessary to the same acquaintance with this4 #d4 ,that the common beginning of receiving all such historical truths is first by believing our teachers so far as becometh learners1 and in the mean time going on to learn till we come to know as much as they1 and upon the same historical evidence as they4 #e4 ,that if any man be here necessitated to take more than others upon the trust or belief of their teachers1 it is long of their ignorance3 and therefore if such cry out against their taking things on trust1 it is like a mad-man's raving against them that would order him2 or as if one should reproach a nurse for feeding infants1 and not letting them feed themselves4 ,oportet discentem credere4 ,he that will not believe his teacher will never learn4 ,if a child will not believe his master that tells him which are the letters1 the vowels1 and consonants1 and what is their power1 and what they spell1 and what every word signifieth in the language which he is teaching him1 will he be ever the better for his teaching8 #f4 ,that he that knoweth these historical matters no otherwise than by the belief of his particular teacher1 may nevertheless have a divine and saving faith2 for though he believe by a human faith that these things were done1 that this is the same book1 c41 yet he believeth the gospel itself 7thus brought to his knowledge7 because ,god is true that hath attested it4 ,even as it was a saving faith in ,mary and ,martha1 that knew by their eyes and ears1 and not only by belief1 that ,lazarus was raised1 and that ,christ preached thus and thus to them2 but believed his doctrine to be true1 because of ,god's veracity who attested it4 #g4 ,that it is the great wisdom and mercy of ,god to his weak and ignorant people1 to provide them teachers to acquaint them with these things1 and to vouchsafe them such a help to their salvation1 as to make it a standing office in his church to the end of the world1 that the infants and ignorant might not be cast off1 but have fathers1 and nurses1 and teachers to take care of them4 #h4 ,but especially mark1 that yet these infants have much disadvantage in comparison of others1 that know all these matters of fact by the same convincing evidence as their teachers2 and that he that followeth on to learn it as he ought1 may come to prove these subservient matters of fact1 by such a concurrence of evidences1 as amounteth to an infallibility or moral certainty1 beyond mere human faith as such3 as e4 g4 an illiterate person that hath it but from others1 may be certain that it is indeed a ,bible which is ordinarily read and preached to him2 and that it is so truly translated as to be a sufficient rule of faith and life1 having no mistake which must hazard a man's salvation2 because the ,bible in the original tongues is so commonly to be had1 and so many among us understand it1 and there is among them so great a contrariety of judgments and interests1 that it is not possible but many would detect such a public lie1 if any should deal falsely in so weighty and evident a case4 ,there is a moral certainty 7equal to a natural7 that some actions will not be done by whole countries1 which every individual person hath power and natural liberty to do3 as e4 g4 there is no man in the kingdom but may possibly kill himself1 or may fast to-morrow1 or may lie in bed many days together2 and yet it is certain1 that all the people in ,england will do none of these3 so it is possible that any single person may lie even in a palpable public case1 as to pretend that this is a ,bible when it is some other book1 or that this is the same book that was received from the apostles by the churches of that age1 when it is not it1 c42 but for all the country1 and all the world that are competent witnesses1 to agree to do this1 is a mere impossibility1 ,i mean such a thing as cannot be done without a miracle1 yea1 a universal miracle4 ,and more than so1 it is impossible that ,god should do a miracle to accomplish such a universal wickedness and deceit2 whereas it is possible that natural causes by a miracle may be turned out of course1 where there is nothing in the nature of ,god against it 7as that the sun should stand still1 c474 ,we have a certainty that there was a ,julius ,csar1 a ,william the ,conqueror1 an ,aristotle1 a ,cicero1 an ,augustine1 a ,chrysostom1 and that the laws and statutes of the land were really enacted by the kings and parliaments whose names they bear2 because the natural and civil interests of so many thousands that are able to detect it1 could never be reconciled here to a deceit4 ,when judges and counsellors1 kings and nobles1 and plaintiffs and defendants1 utter enemies1 are all agreed in it1 it is more certain to a single person than if he had seen the passing of them with his eyes4 ,so in our case1 when an office was established in the church1 to read and preach this gospel in the assemblies2 and when all the congregations took it as the charter of their salvation1 and the rule of their faith and life2 and when these pastors and churches were dispersed over all the christian world1 who thus worshipped ,god from day to day2 and all sects and enemies were ready to have detected a falsification or deceit2 it is here as impossible for such a kind of history1 or tradition1 or testimony to be false1 in such material points of fact1 as for one man's senses to deceive him1 and much more4 ,thus ,i have at once showed you the true order of the preaching1 and proofs1 and receiving of the several matters of religion1 and how and into what our faith must be resolved2 and how far your teachers are to be believed4 ,and here you must especially observe two things3 #a4 ,that there can be no danger in this resolution of faith1 of derogating either from the work of the ,holy ,ghost1 or the ,scriptures' self-evidence1 or any other cause whatever2 because we ascribe nothing to history or tradition which was ascribed to any of these causes by the first christians2 but only put our reception by tradition1 instead of their reception immediately by sense3 our receiving by infallible history1 is but in the place of their receiving by sight2 and not in the place of self-evidence of ,scripture1 or any testimony or teaching of the ,spirit4 ,the method is exactly laid down1 ,heb4 ii4 #c1 #d1 ,how shall we escape if we neglect so great salvation2 which at the first began to be spoken by the ,lord1 and was confirmed to us by them that heard him2 ,god also bearing them witness1 both with signs and wonders1 and divers miracles1 and gifts of the ,holy ,ghost1 according to his own will8 ,here is the sum of what ,i have been saying4 #b4 ,observe also the great difference between us and the papists in this controversy of using tradition in the resolution of our faith4 #a4 ,they decide the main question in gross by tradition1 viz4 ,whether the ,scripture be the word of ,god8 ,but we only decide the questions about history or matters of fact by it1 which are subservient to the other4 #b4 ,the tradition which most of them plead1 is nothing but the authoritative judgment of the successive pastors of the church in a general council confirmed by the pope2 and as another faction among them saith1 ,the reception of the whole church1 both laity and clergy2 and this church must be only the ,roman faction4 ,but the tradition which we plead is the concurrent testimony of friends and foes1 orthodox and heretics2 and of all the churches throughout the world1 both ,greek and ,latin1 ,ethiopian1 ,armenian1 protestants1 c4 ,and this testimony we plead1 not merely as a human testimony1 much less as such as is credible chiefly for the mere power 7real or pretended7 of the testifiers2 but as such as by a concurrence of testimonies and circumstances hath 7besides the teachers' authority7 the evidences of infallible moral certainty1 in the very history2 as we have of the statutes of the realm4 ,direct4 ,,vi4 ,understand what kind and measure of obedience it is that you owe your lawful pastors1 that you neither prove schismatical and unruly1 nor yet have a hand in setting up idols and usurpations in the church4 ,this you may learn from the foregoing description of the pastor's work4 ,the kind of your obedience is commensurate to the kind of his office and work4 ,you are not to obey your pastors1 as civil magistrates that bear the sword2 nor as physicians1 to tell you what you must do for your health2 nor as artificers1 to command you how to plough1 and sow1 and trade1 c4 7except in the morality of these72 but it is as your teachers and guides in matters of salvation that you must obey them4#aad ,and that not as prophets or lawgivers to the church2 but as the stated officers of ,christ1 to open and apply the laws that he hath given1 and determine of such circumstances as are subservient thereunto4 ,not as those that have dominion of your faith1 or may preach another gospel1 or contradict any truth of ,god1 which by ,scripture or nature he hath revealed1 or can dispense with any duty which he hath commanded2 but as those that have all their power from ,god1 and for ,god and your salvation1 and the good of other men's souls2 to edification only1 and not to destruction3 particular cases ,i here purposely forbear4 ,direct4 ,,vii4 ,be sure that you look on them as the officers of ,christ in all that they do as such2 and see not only their natural1 but their ecclesiastical persons1 that through them you may have to do with ,god4 ,especially in preaching1 and administering the sacraments1 and binding the impenitent1 and absolving the penitent1 and comforting the sad and humbled souls4 ,all the holiness1 and life1 and power of your spiritual converse with them consisteth in your seeing and conversing with ,god in them1 and using them as his messengers or officers1 that deliver his message and do his work1 and not their own4 ,if you disobey them in his work1 it is ,god that you disobey2 and if they teach you his word1 or deliver you ,christ and his benefits in the sacraments1 it is ,christ himself that doth it by them as his instruments1 so far as they do it according to his commission and his will4 ,this observing ,christ in their teaching will possess you with due reverence and care1 and cause you to do it as a holy work2 and to see ,christ in them1 delivering and sealing his covenant to you1 will very much increase your joy2 when man as man is but a shadow4 ,direct4 ,,viii4 ,make use of their help in private1 and not in public only3 as the use of a physician is not only to read a lecture of physic to his patients1 but to be ready to direct every person according to their particular case 7there being such variety of temperatures1 diseases1 and accidents1 that in dangerous cases the direction of the judicious is needful in the application72 so here1 it is not the least of the pastoral work1 to oversee the individuals1 and to give them personally such particular advice as their case requireth4 ,never expect that all thy books1 or sermons1 or prayers1 or meditations should serve thy turn without the counsel of thy pastors1 in greater cases2 for that were but to devise how to prove ,god's officers needless to his church4 ,if thou be an ignorant or unconverted sinner1 go to the minister1 and ask him1 what thou must do to be saved8 and resolve to follow his sound advice4 ,if thou be in doubt of any weighty point of faith or godliness1 or assaulted perilously by any adversary1 or need his advice for thy settled peace1 thy assurance of pardon and salvation1 and thy preparation for death2 go ask counsel of thy pastors1 and receive their help with readiness and thankfulness3 or if thou live where there is none that is able and willing thus to help thee1 remove to them that are such1 if lawfully thou canst4 ,direct4 ,,ix4 ,assist you pastors in the work of ,god1 by the duties of your places which tend thereto3 labour by your holy1 serious conference1 to instruct the ignorant1 and convince the unbelieving1 and convert the ungodly1 and strengthen the weak1 with whom you have fit opportunity for such work4 ,labour by your holy examples1 by love1 and concord1 and meekness1 and sobriety1 and contempt of the world1 and a heavenly life1 to shine as lights in the midst of a dark and crooked generation4 ,preach all of you1 by the examples of your blameless1 humble1 holy lives4 ,oh how abundantly would this course promote the success of the public preaching of the gospel6 ,if you would cause those men to see the glory and power of the gospel in your holy and heavenly lives1 who cannot see it in itself3 then many that would not be won by the word1 might be won without it 7to seek after it at least7 by your conversations4#aae ,thus all must preach and be helpers of the ministers of ,christ4 ,direct4 ,x4 ,forsake not your faithful pastors to follow deceivers2 but adhere to them who spend and are spent for you2 defend their innocency against false accusers2 and refuse them not such maintenance as is needful to their entire giving up themselves to that holy work to which they are devoted4#aaf ,read and study well ,eph4 iv4 #ac-ae2 ,acts xx4 #cj4 ,it is for your sakes that your faithful pastors are singled out in the world to bear the slanders and contradictions of the wicked2 and to lead the way in the fiery trial4 ,if they would forsake you1 and that sacred truth and duty that is needful to your salvation1 and sell you up into the hands of cruel and deceitful men1 it were as easy for them to have the applause of men1 and the prosperity of the world1 as others3 it is perfidious ingratitude to forsake them in trial1 that must lose their lives and all the world1 rather than forsake you or betray your souls2 or to grudge them food and raiment that lay by the gainful employments of the world1 that they may attend continually on the service of your souls4 #hh ,disput4 ii4 of ,church ,government1 chap4 i4 and ,universal ,concord4 #hi ,of the difference between fixed and unfixed ministers1 see my ,disput4 ii4 iii4 of ,church ,government1 and ,jos4 ,acosta lib4 v4 c4 #ba1 #bb1 de ,missionibus4 #ij ,rom4 x4 #g1 #ad2 ,mark xvi4 #ae2 ,matt4 xxviii4 #ai1 #bj4 #ia #b ,cor4 v4 #ai-ba2 ,acts xxvi4 #ag1 #ah2 ,eph4 ii4 #ai2 ,acts ii4 #cg-dj4 #ib ,tit4 i4 #g2 #a ,cor4 iv4 #a1 #b2 ,matt4 xxviii4 #ai1 #bj2 ,acts xx4 #cb2 #a ,cor4 iii4 #aa1 #ab4 #ic ,acts xiv4 #bc2 #b ,tim4 ii4 #b2 ,acts xiii4 #c2 ii4 #da1 #db2 vi4 #b2 xx4 #g1 #bh2 #a ,tim4 v4 #ag2 ,titus i4 #e2 ,acts xx4 #cj1 #ca2 ,col4 i4 #bh2 ,eph4 iv4 #aa1 #db2 ,mal4 ii4 #g2 #a ,tim4 v4 #ag4 #id #a ,cor4 xiv4 #af1 #bf2 ,acts xx4 #g1 #cf2 ,james v4 #ad2 ,acts vi4 #d2 ii4 #db2 ,phil4 i4 #d2 ,neh4 xi4 #bd2 xi4 #ag2 #a ,cor4 xi4 #bd2 x4 #af2 ,heb4 vii4 #g2 ,tit4 ii4 #ae2 i4 #i1 #aa2 #a ,tim4 v4 #ai2 iii4 #e2 ,tit4 iii4 #aj2 ,matt4 xviii4 #ag1 #ah2 #a ,cor4 v4 #d1 #aa1 #ac2 ,eph4 iv4 #ac1 #ad2 ,acts xv4 #ie ,princes may force their subjects by the temporal sword which they bear3 bishops may not force their flock with any corporal or external violence4 ,bilson1 ,christ4 ,subjection1 p4 #ebe4 #if ,dr4 ,hammond ,annot4 q4 d4 ,the bishops of your several churches1 ,i exhort--,take care of your several churches1 and govern them1 not as secular rulers1 by force1 but as pastors do their sheep1 by calling and going before them1 that so they may follow of their own accord4 ,if you would know the true nature and extent of the bishop's work and office1 read carefully the said ,dr4 ,hammond's ,paraphrase on ,acts xx4 #bj1 #bh2 ,heb4 xiii4 #g1 #ag2 #a ,tim4 v4 #ag2 #a ,thess4 v4 #ab2 ,heb4 xiii42 ,annot4 a4 ,tit4 iii4 #aj2 #a ,cor4 xii4 #bh2 ,annot4 e4 ,jam4 v4 #ad2 ,annot4 ,acts xi4 #cj2 ,annot4 b4 ,acts xiv4 #bc4 #ig ,chrysost4 cited by ,bilson4 p4 #ebe4 ,but if any man wander from the right path of the christian faith1 the pastor must use great pains1 care1 and patience4 ,for he may not be forced1 nor constrained with terror1 but only persuaded to return entirely to the truth4----,a bishop cannot cure men with such authority as a shepherd doth his sheep4--,for of all men christian bishops may least correct the faults of men by force1 p4 #ebf4 ,matt4 xx4 #bf2 ,mark x4 #dc4 ,see ,psal4 ciii4 #ba2 civ4 #d2 ,isa4 xvi4 #f2 ,jer4 xxxiii4 #ba2 ,joel i4 #i1 #ac2 ii4 #ag2 #b ,cor4 xi4 #bc2 ,acts xxvi4 #bf2 ,rom4 xv4 #af2 ,eph4 iii4 #g2 ,col4 i4 #bc1 #be2 #a ,tim4 iv4 #f2 #a ,thess4 iii4 #b2 ,col4 i4 #g4 #ih ,functiones in ecclesia perpetu sunt du1 ,presbyterorum et ,diaconorum3 ,presbyteros voco cum omni ecclesia veteri eos1 qui ecclesiam pascunt verbi prdicatione1 sacramentis et clavibus2 qu jure divino sunt individua4 ,grotius de ,imperio1 p4 #bfg4 c4 #aj4 #ii ,bishop ,jer4 ,taylor of ,repentance1 ,pref4 ,i am sure we cannot give account of souls of which we have no notice4 #ajj ,ignat4 ,epis4 ad ,philad4 ,vid4 ,mead's ,disc4 of ,churches1 p4 #dh-ej4 #aja ,tertull4 de ,coron4 ,milit4 c4 #c4 #ajb ,it is very observable that ,acosta saith1 l4 vi4 c4 #ab1 that they found it an old custom among the ,indians to confess their sins to the priests before the gospel came thither4 #ajc ,see more in ,dr4 ,hammond1 ibid4 #ajd ,vid4 ,canon4 ,apost4 #e4 #cb4 ,et ,concil4 ,antioch4 c4 #e4 ,et ,concil4 ,carthag4 #d4 ,can4 #ce4 #aje ,vid4 ,just4 ,mart4 ,apol4 #b4 ,vid4 ,tertul4 ,apol4 c4 #ci4 #ajf ,i hope all this will tell you what a bishop indeed is4 #ajg ,grot4 de ,imp4 p4 #bgc4 ,pastorum est ordinare pastores4 ,neque id officium eis competit1 qua hujus aut illius ecclesi pastores sunt1 sed qua ministri ecclesi catholic4 #ajh ,see in ,grotius de ,imper4 sum4 potest4 p4 #bfi4 ,the necessary distinction of1 #a4 ,ipsa facultas prdicandi sacramenta et claves administrandi1 quod ,mandatum vocat4 #b4 ,applicatio hujus facultatis ad certam personam1 viz4 ,ordinatio4 #c4 ,applicatio hujus person ad certum ctum et locum1 viz4 ,electio4 #d4 ,illud quo certa persona in certo loco ministerium suum exercet publico prsidio ac publica authoritate1 viz4 ,confirmatio1 p4 #bgc4 ,constat muneris institutionem a ,deo esse2 ordinationem a pastoribus1 confirmationem publicam a summa potestate4 ,so that the doubt is only about election4 ,which yet must be differenced from consent4 #aji ,see my ,disput4 with him of the ,successive ,visibility of the ,church1 p4 #ccf4 #aaj ,cyprian4 ,epis4 #fh4 ,plebs obsequens prceptis dominicis a peccatore prposito separare se debet4 ,which ,grotius de ,imper4 p4 #bcj1 citing saith1 ,jubentur enim singuli1 multo magis universi1 cavere prophetas falsos1 alienum pastorem fugere1 ab iis declinare qui dissidia faciunt et offensas contra doctrinam4 #b4 ,imperatur fidelibus familiarem eorum consuetudinem declinare1 qui fratres1 c4 #b ,cor4 v42 ,rom4 xvi4 #ag2 ,john x42 #b ,tim4 iii4 #f2 #b ,thess4 iii4 #f1 #ad2 #b ,cor4 iv4 #c1 #d4 #aaa ,satan or their own worldly advantages1 saith ,dr4 ,hammond4 ,dan4 i4 #ab1 #ac2 ,ezek4 iv4 #ab1 #ae4 ,read c4 iii4 ,acosta excellently rebuking the negligence of their priests that taught the ,indians the catechism idly1 and without explication1 or calling them to account about the sense1 and then laid all the fault on the blockishness of the people1 when ,tota catechizendi ratio erat umbratilis1 et ludicr similis3 ego vero 7inquit7 si homines ingenio acerrimo1 et discendi percupidi tales prceptores nacti essent1 nihil aliud quam ut duplo ignoratiores evaderent1 doceri isto modo arbitrarer4 ,olim in symbolo addiscendo et intelligendo1 mysteriisque fidei agnoscendis viri ingenio prstantes et literatura celebres1 diu in catechumenorum ordine tenebantur1 cum ecclesiastica disciplina vigeret2 neque ante ad fidei sacramentum admittebantur1 quam multas ab episcopo de symbolo conciones audissent1 diu et multum cum catechista contulissent2 post quas omnes curas et meditationes1 magnum erat si recta sentirent1 consentanea responderent1 c4 ,and he addeth1 p4 #cfj1 ,equidem sic opinor1 neque ab ea opinione avelli unquam potero1 quin pessimo prceptori omnes esse auditores hebetes credam4 ,a bad teacher hath always bad scholars4 ,even in the ,roman church how little their authority can do against profaneness and negligence1 the same ,acosta showeth1 l4 #f4 c4 #b4 p4 #eai4 ,cum in provinciali concilio ,limensi ab omnibus ,peruensibus episcopis cterisque gravibus viris ad ea vitia emendenda multum oper et studii collatum sit1 atque edita extent egregia decreta de reformatione permulta1 nihil tamen amplius perfectum est1 quam si ab otiosis nautis de republica moderanda consultatum esset4 ,bonific4 ,mogunt4 ,ep4 iii4 mentioneth it as the error of a new-sprung sect1 that heinous sinners even so continuing may be priests4 ,and ,ep4 lxxiii4 it is said1 ,no man may be made a priest1 that hath sinned mortally after baptism1 and1 ,si iis qui tam in episcopatu vel presbyterio positus mortale peccatum aliquod admiserit1 non debet offerre panes ,domino1 quanto magis patienter retrahat se ab hoc non tam honore quam onere1 et aliorum locum qui digni sunt non ambiat occupare4 ,qui enim in erudiendis et instituendis ad virtutem populis prest1 necesse est1 ut in omnibus sanctus sit1 et in nullo reprehensibilis habeatur4 ,qui enim aliquem de peccato arguit1 ipse a peccato debet esse immunis4 ,auct4 ,bib4 ,pat4 ,tom4 ii4 p4 #ha4 ,if there were somewhat too much strictness in the ancient exclusion of them that heinously sinned after baptism from the priesthood1 let us not be as much too loose4 #aab ,est enim mirabilis qudam continuatio seriesque rerum1 ut alia ex alia nexa1 et omnes inter se apt colligatque videantur4 ,cic4 ,de ,natur4 ,deor4 pag4 #f4 #aac ,by all this it is easy to gather whether a pastor may do his work per alium4 ,saith ,grotius de ,imp4 p4 #bij1 #bia1 ,nam illud quod quis per alium facit per se facere videtur ad eas duntaxat pertinet actiones quarum causa efficiens proxima a jure indefinita est4 ,yet people should labour after such maturity and stedfastness1 that they might be able to stand if their pastors be dead or taken from them by persecution1 yea1 or forsake the truth themselves4 ,victor4 ,utic4 saith of the people in ,africa when their pastors were banished1 and others might not be ordained in their steads3 ,inter hc tamen ,dei populus in fide consistens1 ut examina apum cereas dificantia mansiones1 crescendo melleis fidei claviculis firmabatur4 ,quanto magis affligebantur1 tanto magis multiplicabantur4 ,victor4 p4 #chb4 #aad ,we may not offer any violence1 but only persuade3 we have not so great authority given us by the laws1 as to repress offenders2 and if it were lawful for us so to do1 we have no use of any such violent power3 for that ,christ crowneth them which abstain from sin1 not of a forced1 but of a willing mind and purpose4 ,chrys4 citante ,bilson of ,subjection1 p4 #ebf4 ,et ibid4 ex ,hilar4 ,if this violence were used for the true faith1 the doctrine of bishops would be against it3 ,god needeth no forced service4 ,he requireth no constrained confession4 ,i cannot receive any man but him that is willing3 ,i cannot give ear1 but to him that entreateth1 c4 ,ita et ,origen4 ibid4 citat4 #b ,cor4 i4 #bd2 ,gal4 i4 #g1 #h2 #b ,cor4 x4 #h2 xiii4 #aj4 #aae ,acts xviii4 #bd1 #bf1 #bg2 ,rom4 xvi4 #c2 ,john iii4 #h2 ,eph4 iv4 #bi2 #a ,pet4 iv4 #aa2 ,phil4 ii4 #ae2 ,matt4 v4 #af2 #a ,pet4 iii4 #a1 #b2 #b ,pet4 iii4 #aa3 #a ,pet4 i4 #ae1 #af2 ii4 #ab2 ,heb4 iii4 #ac2 ,heb4 x4 #bd4 #aaf #a ,thess4 v4 #ab1 #ac2 #b ,tim4 ii4 #aj2 #b ,cor4 iv4 #ae2 #a ,thess4 iii4 #i2 i4 #e2 ,matt4 xxvi4 #ef2 #b ,tim4 iv4 #af2 ,gal4 vi4 #f1 #aj2 #a ,cor4 ix42 ,col4 i4 #bd4 ,,chapter ,,vii4 ,,directions ,,for ,,the ,,discovery ,,of ,,the ,,truth ,,among ,,contenders1 ,,and ,,the ,,escape ,,of ,,heresy ,,and ,,deceit4 ,though truth be naturally the object of man's understanding1 to which it hath a certain inclination1 and though it be a delightful thing to know the truth2#aag yet that which is saving meeteth with so much opposition in the flesh1 and in the world1 that while it is applauded in the general1 it is resisted and rejected in particulars2 and yet while the use of holy truth is hated and obstinately cast away1 the name and the barren profession of it is made the matter of the glorying of hypocrites1 and the occasion of reproaching dissenters as heretics1 and the world is filled with bloody persecutions1 and inhuman1 implacable enmities and divisions1 by a wonderful zeal for the name of truth1 even by those men that will rather venture on damnation1 than they will obey the truth which they so contend for4 ,multitudes of men have tormented or murdered others as heretics1 who themselves must be tormented in hell for not being christians4 ,it concerneth us therefore to deal very wisely and cautelously in this business4 ,direct4 ,i4 ,take heed lest there be any carnal interest or lust which maketh you unwilling to receive the truth1 or inclineth you to error1 that it may serve that interest or lust4 ,it is no small number of men that are strangers or enemies to the truth1 not because they cannot attain the knowledge of it1 but because they would not have it to be truth4 ,and men of great learning and natural parts are frequently thus deceived and led into error by a naughty1 carnal1 biassed heart2 either because that error is the vulgar opinion1 and necessary to maintain their popular reputation1 and avoid reproach2 or because it is the way of men in power1 and necessary to their preferment and greatness in the world2 or because the truth is contrary to their fleshly lusts and pleasures1 or contrary to their honour and worldly interest1 and would hazard their reputations or their lives4 ,how loth is a sensual1 ungodly man to believe that without holiness none shall see ,god1 and that he that is in ,christ is a new creature1 and that if any man have not the ,spirit of ,christ1 the same is none of his1 and that if they live after the flesh they shall die6#aah ,how loth is the ambitious minister to believe that the way of ,christ's service lieth not in worldly pomp1 or ease1 or pleasures2 but in taking up the cross and following ,christ in self-denial1 and in being as the servant of all1 in the unwearied performance of careful oversight and compassionate exhortations unto all the flock6 ,let a controversy be raised about any of these points1 and the mind of lazy1 ambitious men doth presently fall in with that part which gratifieth their fleshly lusts1 and excuseth them from that toilsome way of duty which they already hate4 ,the secret lusts and vices of a false1 hypocritical heart1 are the commonest and the powerfulest arguments for error2 and such men are glad1 that great men or learned men will give so much ease to their consciences1 and shelter to their reputations1 as to countenance1 or make a controversy at least of that which their lusts desire to be true4 ,above all therefore see that you come not to inquire after truth with an unsanctified heart1 and unmortified lusts1 which are a bias to your minds1 and make you warp from the truth which you inquire after2 for if the carnal mind neither is nor can be subject to the law of ,god1 you may easily perceive that it will be loth to believe it2 when in so doing they believe their own condemnation4 ,an honest1 sanctified heart is fittest to entertain the truth4 ,direct4 ,,ii4 ,seek after the truth for the love of truth1 and love it especially for its special use1 as it formeth the heart and life to the image and will of ,god2 and not for the fanciful delight of knowing2 much less for carnal1 worldly ends4#aai ,no means are used at all as means1 where the end is not first determined of4 ,and to do the same thing materially to another end1 is not indeed to do the same2 for thereby it is made another thing4 ,your physician will come to you if you seek to him as a physician2 but not if you send to him to mend your shoes4 ,so if you seek knowledge for the true ends of knowledge1 to fill your hearts with the love of ,god1 and guide your lives in holiness and righteousness1 ,god is engaged to help you in the search4 ,but if you seek it only for to please your pride or fancy1 no wonder if you miss of it2 and it is no great matter whether you find it or not1 for any good it is like to do you4 ,every truth of ,god is appointed to be his instrument1 to do some holy work upon your heart3 let the love of holiness be it that maketh you search after truth1 and then you may expect that ,god should be your teacher4 ,direct4 ,,iii4 ,seek after truth without too great or too small regard to the judgment of others2 neither contemn them1 nor be captivated to them4 ,use the help of the wise2 but give not up your reason absolutely to any4 ,engage not yourselves in a party1 so as to espouse their errors1 or implicitly to believe whatever they say2 for this breedeth in you a secret desire to please your party1 and interesteth you in their dividing interest1 and maketh you betray the truth to be accounted orthodox by those you value4#abj ,direct4 ,,iv4 ,take heed of pride1 which will make you dote upon your own conceits1 and cause you to slight the weightiest reasons that are brought by others1 for your conviction4 ,and if once you have espoused an error1 it will engage all your wit1 and zeal1 and diligence to maintain it2 it will make you uncharitable and furious against all that cross you in your way2 and so make you either persecutors1 7if you stand on the higher ground17 or sect leaders1 or church dividers1 and turbulent and censorious1 if you are on the lower ground4 ,there is very great reason in ,paul's advice for the choice of a bishop1 #a ,tim4 iii4 #f1 ,not a novice2 lest being lifted up with pride he fall into the condemnation of the devil4 ,it is no more wonder to see a proud man erroneous1 and in the confidence of his own understanding1 to rage against all that tell him he is mistaken1 than to hear a drunken man boasting of his wit1 to the increase of his shame4 ,direct4 ,v4 ,take heed of slothfulness1 and impatience in searching after truth1 and think not to find it in difficult cases1 without both hard and patient studies1 and ripeness of understanding to enable you therein2 and suspect all opinions which are the offspring of idleness and ease1 whatever divine illumination they may pretend 7except as you take them from others upon trust 7in a slothful way7 who attained them by diligent studies74 ,for ,god that hath called men to labour1 doth use to give his blessing to the laborious4 ,and he that hath said by his ,spirit1 #a ,tim4 iv4 #ae1 ,meditate upon these things2 give thyself wholly to them1 that thy profiting may appear to all1 doth accordingly cause those men to profit1 who seek it in this laborious way of his appointment2 and he that hath said1 ,the desire of the slothful killeth him1 doth not use to bless the slothful with his teachings4 ,he that will say to him in judgment1 ,thou wicked and slothful servant1 will not encourage the slothfulness which he condemneth4#aba ,my son1 if thou wilt receive my words1 and hide my commandments with thee2 so that thou incline thine ear unto wisdom1 and apply thine heart to understanding2 yea1 if thou criest after knowledge1 and liftest up thy voice for understanding2 if thou seekest her as silver1 and searchest for her as for hid treasures2 then shalt thou understand the fear of the ,lord1 and find the knowledge of ,god3 for the ,lord giveth wisdom1 ,prov4 ii4 #a-f4 ,mark here to whom ,god giveth wisdom3 all the godly are taught of ,god2 but mark here how it is that he teacheth them4 ,not while they scorn at studies and universities1 and look that their knowledge should cost them nothing1 or that the ,spirit should be instead of serious studies1 or that their understandings should discern what is true or false at the first appearance2 but while they think no pains or patience too great to learn the truth in the school of ,christ4 ,direct4 ,,vi4 ,keep out passion from your disputes1 and in the management of all your controversies in religion4 ,for though passion be useful both antecedently to the resolution of the will1 and consequently to the effectual execution of its resolutions1 yet it is commonly a very great seducer of the understanding1 and strangely blindeth and perverteth the judgment2#abb so that a passionate man is seldom so far from the truth1 as when he is most confident he is defending it4 ,when passion hath done boiling1 and the heart is cooled1 and leaveth the judgment to do its work without any clamour or disturbance1 it is strange to see how things will appear to you to be quite of another tendency and reason1 than in your passion you esteemed them4 ,direct4 ,,vii4 ,keep up a sense of the evil and danger of both extremes2 and be not so wholly intent upon the avoiding of one extreme1 as to be fearless of the other4 ,the narrow minds of unexperienced men are hardly brought to look on both sides them1 and to be duly sensible of the danger of both extremes2 but while they are taken up only with the hating and opposing one sort of errors1 they forget those on the other side4 ,and usually the sin or error which we observe not1 is more dangerous to us than that which we do observe 7if the wind of temptation set that way74 ,direct4 ,,viii4 ,when you detect any ancient error or corruption1 inquire into its original2 and see whether reformation consist not rather in a restitution of the primitive state1 than in an extirpation of the whole4 ,even in popery itself there are many errors and ill customs1 which are but the corruption of some weighty truth1 and the degenerating of some duty of ,god's appointment2 and to reduce all1 in such cases1 to the primitive verity1 is the way of wise and true reformation2 and not to throw away that which is ,god's1 because it is fallen into the dirt of human depravation4 ,but in cases where all is bad1 there all must be rejected4 ,direct4 ,,ix4 ,pretend not to truth and orthodoxness against christian love and peace2 and so follow truth1 as that you lose not love and peace by it2 as much as in you lieth1 live peaceably with all men1 ,rom4 xii4 #ah4 ,charity is the end of truth1 #a ,cor4 xiii4 and it is a mad use of means1 to use them against the end4 ,make sure of the sincerity of your charity1 and hold it fast2 and then no error that you hold will be destructive to you3 but if you know more than others1 and use your knowledge to the weakening of your love1 you are but 7as our first parents7 deceived and destroyed by a desire of fleshly1 uneffectual knowledge4 ,such knowledge puffeth up1 but charity edifieth1 #a ,cor4 viii4 #a4 ,to contend for truth1 to the loss of love in yourselves1 and the destruction of it among others1 is but to choke yourselves with excellent food1 and to imitate that orthodox1 catholic physician1 that gloried that he killed his patients secundem artem1 by the most accurate method and excellent rules of art that men could die by4 ,direct4 ,x4 ,pretend no truth against the power and practice of godliness4#abc ,for this also is its proper end2 if it be not truth that is according to godliness1 it is no truth worthy our seeking or contending for4 ,and if it be contrary to godliness in itself1 it is no truth at all2 therefore if it be used against godliness1 it is used contrary to the ends of truth4 ,those men that suppress or hinder the means of knowledge1 and holiness1 and concord1 and edification1 under pretence of securing1 defending1 or propagating the orthodox belief1 will find one day1 that ,god will give them as little thanks for their blind1 preposterous zeal for truth1 as a tender father would do to a physician1 that killed his children because they distasted or spit out his medicines4 ,it is usually a pitiful defence of truth that is made by the enemies of godliness4 ,more near and particular ,directions against ,error4 ,direct4 ,i4 ,begin at the greatest1 most evident1 certain1 and necessary truths1 and so proceed orderly to the knowledge of the less1 by the help of these3#abd as you climb by the body of the tree unto the branches4 ,if you begin at those truths1 which spring out of greater common truths1 and know not the premises1 while you plead for the conclusion1 you abuse your reason1 and lose the truth and your labour both3 for there is no way to the branches but by ascending from the stock4 ,the principles well laid1 must be your help to all your following knowledge4 ,direct4 ,,ii4 ,the two first things which you are to learn are1 what man is1 and what ,god is3 the nature and relation of the two parties1 is the first thing to be known in order to the knowledge of the covenant itself1 and all following transactions between ,god and man4#abe ,one error here will introduce abundance4 ,a thousand other points of natural philosophy you may safely be ignorant of2 but if you know not what man is1 what reason is1 what natural free-will is1 and what the inferior sensitive faculties are1 as to their uses1 it will lay you open to innumerable errors4 ,in the nature of man1 you must see the foundation of his relations unto ,god3 and if you know not those great relations1 the duties of which must take up all our lives1 you may easily foresee the consequents of such ignorance or error4 ,so if you know not what ,god is1 and what his relations to us are1 so far as is necessary to our living in the duties of those relations1 the consequents of your ignorance will be sad4 ,if learned men be but perverted in their apprehensions of some one attribute of ,god1 7as those that think his goodness is nothing but his benignity1 or proneness to do good1 or that he is a necessary agent1 doing good ad ultimum posse1 c47 what abundance of horrid and impious consequents will follow6 ,direct4 ,,iii4 ,having soundly understood both these and other principles of religion1 try all the subsequent truths hereby1 and receive nothing as truth that is certainly inconsistent with any of these principles4#abf ,even principles that are not of sense1 may be disputed till they are well received2 and with those that have not received them3 but afterwards they are not to be called in question2 for then you would never proceed nor build higher1 if you will stand questioning all your grounds4 ,indeed no truth is inconsistent with any other truth3 but yet when two dark or doubtful points are compared together1 it is hard to know which of them to reject4 ,but here it is easy2 nothing that contradicteth the true nature of ,god or man1 or any principle1 must be held4 ,direct4 ,,iv4 ,believe nothing which certainly contradicteth the end of all religion4 ,if it be of a natural or necessary tendency to ungodliness1 against the love of ,god1 or against a holy and heavenly mind and conversation1 it cannot be truth1 whatever it pretend4 ,direct4 ,v4 ,be sure to distinguish well betwixt revealed and unrevealed things3 and before you dispute any question1 search first whether the resolution be revealed or not3 and if it be not1 lay it by2 and take it as part of your necessary submission1 to be ignorant of what ,god would have you ignorant1 as it is part of your obedience to labour to know what ,god would have you know4 ,and when some things unrevealed are mixed in the controversy1 take out those and lay them by1 before you go any further1 and see that the resolution of the rest be not laid upon them1 nor twisted with them1 to entangle the whole in uncertainty or confusion4#abg ,thus ,god instructed ,job1 by convincing him of his ignorance1 and showing him how many things were past his knowledge4#abh ,thus ,christ instructed ,nicodemus about the work of regeneration1 so as to let him know that though the necessity of it must be known1 yet the manner of the ,spirit's accesses to the soul cannot be known1 ,john iii4 #g1 #h4 ,and ,paul in his discourse of election takes notice of the unsearchable depths1 and the creature's unfitness to dispute with ,god1 ,rom4 ix4 ,when you find any disputes about predetermination or predestination resolved into such points as these3 ,whether ,god do by physical1 premoving influx1 or by concourse1 or by moral operation ut finis1 determine or specify moral acts of man8 ,whether a positive decree quoad actum be necessary to the negation of effects 7as that such a one shall not have grace given him1 or be converted or saved2 that all the millions of possible persons1 names1 and things shall not be future78 ,what understanding1 will1 or power are formally in ,god8 ,how he knoweth future contingents8 with a hundred such like2 then remember that you make use of this rule1 and say with ,moses1 ,deut4 xxix4 #bi1 ,the secret things belong to the ,lord our ,god1 but those things that are revealed unto us and to our children for ever1 that we may do all the words of his law4 ,there are many rare1 profound discoveries much gloried of by the masters of several sects1 of which you may know the sentence of the ,holy ,ghost1 by that instance1 ,col4 ii4 #ah1 ,let no man beguile you of your reward1 in a voluntary humility and worshipping of angels1 intruding into those things which he hath not seen1 vainly puffed up by his fleshly mind4 ,reverently withdraw from things that are unrevealed1 and dispute them not4 ,direct4 ,,vi4 ,be a careful and accurate 7though not a vain7 distinguisher2 and suffer not ambiguity and confusion to deceive you4 ,suspect every word in your question1 and anatomize it1 and agree upon the sense of all your common terms1 before you dispute with any adversary4 ,it is not only in many words1 but in one word or syllable that so much ambiguity and confusion may be contained1 as may make a long dispute to be but a vain and ridiculous wrangling4#abi ,is it not a ridiculous business to hear men dispute many hours about the cur credis1 and into what faith is to be resolved2 and in the end come to understand1 that by cur one of them speaks of the principium or causa veritatis1 and the other of the principium patefactionis1 or the evidentia veritatis1 or some other cause8 ,and when one speaks of the resolution of his faith as into the formal object1 and another into the subservient testimony or means1 or into the proofs of divine attestation1 or many other causes8 ,or to hear men dispute1 ,whether ,christ died for all2 when by for one man meaneth for the benefit of all1 and another means in the place or stead of all1 or for the sins of all as the procuring cause1 c48 ,yet here is but a syllable to contain this confusion6 ,what a tedious thing is it to read long disputes between many papists and protestants1 about justification1 while by justification one meaneth one thing1 and another meaneth quite another thing6 ,he that cannot force every word to make a plain confession of its proper signification1 that the thing intended may be truly discerned in the word1 he will but deceive himself and others1 with a wordy1 insignificant dispute4 ,direct4 ,,vii4 ,therefore be specially suspicious of metaphors2 as being all but ambiguities till an explication hath fixed or determined the sense4 ,it is a noisome thing to hear some dispute upon an unexplained metaphorical word1 when neither of them have enucleated the sense1 and when there are proper words enow4 ,direct4 ,,viii4 ,take special notice of what kind of beings your inquiry or disputation is1 and let your terms be adapted and interpreted according to the kind of beings you dispute of4 ,as if you be inquiring into the nature of any grace1 as faith1 repentance1 obedience1 c4 remember that it is in genere moris1 a moral act2 and therefore the terms are not to be understood as if you disputed about mere physical acts1 which are considered but in genere entis4 ,for that object which must essentiate one moral act1 containeth many physical particles1 which will make up many physical acts4#acj ,if you take such a man for your king1 your commander1 your master1 your physician1 c4 if you should at the bar1 when you are questioned for unfaithfulness1 dispute upon the word take1 whether it be an act of the fantasy1 or sense1 or intellect1 or will1 c4 would you not be justly laughed at8 ,so when you ask1 ,what act faith or repentance is8 which contain many particular physical acts4 ,when you dispute of divinity1 policy1 law1 war1 c4 you must not use the same terms in the same sense1 as when you dispute of physics1 or metaphysics4 ,direct4 ,,ix4 ,be sure in all your disputes that you still keep distinguished before your eyes1 the order of being1 and the order of knowing3 that the questions de esse lying undetermined in your way1 do not frustrate all your dispute about the question de cognoscere4 ,as in the question1 ,whether a man should do such or such a thing1 when he thinketh that it is ,god's command8 ,how far conscience must be obeyed8 ,it must first be determined de esse1 whether indeed the thing be commanded or lawful1 or not8 before the case can be determined about the obligation that followeth my apprehension4 ,for1 whatever my conscience or opinion say of it1 the thing either is lawful or it is not3 if it be lawful1 or a duty1 the case is soon decided2 but if it be not lawful1 the error of my conscience altereth not ,god's law1 nor will it make it lawful unto me4 ,i am bound first to know and then to do what ,god revealeth and commandedeth2 and this ,i shall be bound to1 whatever ,i imagine to the contrary2 and to lay by the error which is against it4 ,direct4 ,x4 ,be sure when you first enter upon an inquiry or dispute1 that you well discover how much of the controversy is verbal de nomine1 and how much is material de re2#aca and that you suffer not your adversary to go on upon a false supposition1 that the controversy is de re1 when it is but de nomine4 ,the difference between names and things is so wide1 that you would think no reasonable man should confound them3 and yet so heedless in this point are ordinary disputers1 that it is a usual thing to make a great deal of stir about a controversy before they discern whether it be de nomine or de re4 ,many a hot and long dispute ,i have heard1 which was managed as about the very heart of some material cause1 7as about man's power to do good1 or about the sufficiency of grace1 or about justification1 c47 when the whole contest between the disputers was only or principally de nomine1 and neither of them seemed to take notice of it4 ,be sure as soon as you peruse the terms of your question1 to sift this thoroughly1 and dispute verbal controversies but as verbal1 and not as real and material4 ,we have real differences enow3 we need not make them seem more by such a blind or heedless manner of disputing4#acb ,direct4 ,,xi4 ,suffer not a rambling mind in study1 nor a rambling talker in disputes1 to interrupt your orderly procedure1 and divert you from your argument before you bring it to the natural issue4 ,but deceiving sophisters1 and giddy-headed praters1 will be violent to start another game1 and spoil the chase of the point before you3 but hold them to it1 or take them to be unworthy to be disputed with1 and let them go 7except it be where the weakness of the auditors requireth you to follow them in their wild-goose chace74 ,you do but lose time in such rambling studies or disputes4 ,direct4 ,,xii4 ,be cautelous of admitting false suppositions2 or at least of admitting any inference that dependeth upon them4 ,in some cases a supposition of that which is false may be made1 while it no way tends to infer the truth of it2 but nothing must be built upon that falsehood1 as intimating it to be a truth4 ,false suppositions cunningly and secretly worked into arguments1 are very ordinary instruments of deceit4 ,direct4 ,,xiii4 ,plead not uncertainties against certainties3 but make certain points the measure to try the uncertain by4 ,reduce not things proved and sure to those that are doubtful and justly controverted2 but reduce points disputable to those that are past doubt4 ,direct4 ,,xiv4 ,plead not the darker texts of ,scripture against those that are more plain and clear1 nor a few texts against many that are as plain2 for that which is interpreted against the most plain and frequent expressions of the same ,scripture is certainly misinterpreted4 ,direct4 ,,xv4 ,take not obscure prophecies for precepts4 ,the obscurity is enough to make you cautelous how you venture yourself in the practice of that which you understand not3 but if there were no obscurity1 yet prophecies are no warrant to you to fulfil them2 no1 though they be for the church's good4 ,predictions tell you but de eventu what will come to pass1 but warrant not you to bring it to pass4 ,god's prophecies are ofttimes fulfilled by the wickedest men and the wickedest means3 as by the ,jews in killing ,christ1 and ,pharaoh in refusing to let ,israel go1 and ,jehu in punishing the house of ,ahab4 ,yet many self-conceited persons think that they can fetch that out of the revelations or the prophecies of ,daniel1 that will justify very horrid crimes1 while they use wicked means to fulfil ,god's prophecies4 ,direct4 ,,xvi4 ,be very cautelous in what cases you take men's practice or example to be instead of precept1 in the sacred ,scriptures4 ,in one case a practice or example is obligatory to us as a precept2 and that is1 when ,god doth give men a commission to establish the form or orders of his church and worship1 7as he did to ,moses and to the apostles17 and promiseth them his ,spirit to lead them into all truth1 in the matters which he employeth them in3 here ,god is engaged to keep them from miscarrying2 for if they should1 his work would be ill done1 his church would be ill constituted and framed1 and his servants unavoidably deceived4 ,the apostles were authorized to constitute church officers and orders for continuance2 and the ,scripture1 which is written for a great part historically1 acquaints us what they did 7as well as what they said and wrote7 in the building of the church1 in obedience to their commission 7at least in declaring to the world what ,christ had first appointed74 ,and thus if their practice were not obligatory to us1 their words also might be avoided by the same pretences4 ,and on this ground 7at least7 the ,lord's day is easily proved to be of divine appointment and obligation4 ,only we must see that we carefully distinguish between both the words and practice of the apostles which were upon a particular and temporary occasion 7and obligation7 from those that were upon a universal or permanent ground4 ,direct4 ,,xvii4 ,be very cautelous what conclusions you raise from any mere works of ,providence4 ,for the bold and blind exposition of these1 hath led abundance into most heinous sins3 no providence is instead of a law to us2 but sometimes and ofttimes ,providence changeth the matter of our duty1 and so occasioneth the change of our obligations 7as when the husband dieth1 the wife is disobliged1 c47 ,but men of worldly dispositions do so over-value worldly things1 that from them they venture to take the measure of ,god's love and hatred1 and of the causes which he approveth or disapproveth in the world4 ,and the wisdom of ,god doth seem on purpose1 to cause such wonderful1 unexpected mutations in the affairs of men1 as shall shame the principles or spirits of these men1 and manifest their giddiness and mutability to their confusion4 ,one year they say1 ,this is sure the cause of ,god1 or else he would never own it as he doth2 another year they say1 ,if this had been ,god's cause he would never have so disowned it3 just as the barbarians judged of ,paul when the viper seized on his hand4 ,and thus ,god is judged by them to own or disown by his prospering or afflicting1 more than by his word4 ,direct4 ,,xviii4 ,in controversies which much depend on the sincerity or experience of godly men1 take heed that you affect not singularity1 and depart not from the common sense of the godly4 ,for the workings of ,god's ,spirit are better judged of by the ordinary tenor of them1 than by some 7real or supposed7 case that is extraordinary4 ,direct4 ,,xix4 ,in controversies which most depend on the testimony of antiquity1 depart not from the judgment of the ancients4 ,they that stood within view of the days of the apostles could better tell what they did1 and what a condition they left the churches in1 than we can do4 ,to appeal to the ancients in every cause1 even in those where the later christians do excel them1 is but to be fools in reverence of our forefathers' wisdom4 ,but in points of history1 or any thing in which they had the advantage of their posterity1 their testimony is to be preferred4 ,direct4 ,,xx4 ,in controversies which depend on the experience of particular christians or of the church1 regard most the judgment of the most experienced1 and prefer the judgment of the later ages of the church before the judgment of less experienced ages 7except the apostolical age1 that had the greater help of the ,spirit74 ,an ancient1 experienced christian or divine is more to be regarded in many points1 which require experience1 than many of the younger sort1 that are yet more zealous and of quicker understanding and expression than the elder4 ,so those that we call the fathers or ancients were indeed in the younger ages of the church1 and we that are fallen into the later and more experienced age1 have all the helps of the wisdom and experience of the ages that were before us3 and therefore ,god will require at our hands an account of these greater talents which we have received6 ,as it were unexcusable now in a physician that hath the help of such voluminous institutions1 observations1 and experiments of former ages1 to know no more than those former times that had no such helps2 so would it be as unexcusable for this present age of the church to be no wiser than those former ages4 ,when ,aquinas1 ,scotus1 ,ariminensis1 and other schoolmen1 delivered the doctrine of christianity to the church in a dress so far different from ,ignatius1 ,irenus1 ,tertullian1 ,cyprian1 or any of those former ages1 they certainly thought that they had attained to a far greater excellency and accurateness in the knowledge of divinity than those their ancestors had attained3 and whatever they swear in the ,trent oath1 of not expounding any ,scripture otherwise than the fathers do1 ,i doubt not but ,suarez1 and ,vasquez1 and others of their modern schoolmen1 thought so too1 and would have been loth to be accounted wise in the measure only of those ancients4#acc ,the later and elder ages of the church have had abundant experience1 e4 g4 of the tendency of ambition and papal aspirings and usurpations2 of the mischiefs of composing and imposing the popish missals and numerous ceremonies1 and of their implicit faith1 and their concealment of the ,scriptures from the vulgar1 and many such points2 and if we are never the wiser for all this experience1 we are the more unexcusable2 and may be judged as the neglecters of our greater helps4 ,direct4 ,,xxi4 ,in controversies which depend most upon skill in the languages1 philosophy1 or other parts of common learning1 prefer the judgment of a few that are the most learned in those matters1 before the judgment of the most ancient1 or the most godly1 or of the greatest numbers1 even whole churches1 that are unlearned4 ,in this case neither numbers1 nor antiquity1 nor godliness will serve turn3 but as one clear eye will see further than ten thousand that are purblind1 so one ,jerom or ,origen may judge better of a translation1 or the grammatical sense of a text1 than a hundred of the other fathers could4 ,one man that understandeth a language is fitter to judge of it1 than a whole nation that understand it not4 ,one philosopher is fitter to judge of a philosophical question1 than a thousand illiterate persons4 ,every man is most to be regarded in the matters which he is best acquainted with4 ,direct4 ,,xxii4 ,in controversies of great difficulty1 where divines themselves are disagreed1 and a clear and piercing wit is necessary1 regard more the judgment of a few acute1 judicious1 well-studied divines1 that are well versed in those controversies1 than of a multitude of dull and common wits that think to carry it by the reputation of their number4#acc ,it is too certainly attested by experience1 that judicious men are very few1 and that the multitude of the injudicious that have not wit enough to understand them1 nor humility enough to confess it1 and to learn of them1 have yet pride and arrogancy enough to contradict them1 and often malice enough to vilify them4 ,in such differences it is not only a sign of a wise man to be content with the approbation of a few1 but also to have but few approvers 7except where the injudicious do implicitly believe those few that are judicious74 ,commonly a very few that are wiser than the multitude1 are fain to stand by1 and compassionate not only the world but the church1 and see the disease1 and the easy remedy1 and all in vain2 while they are but neglected or despised by the rest1 that will not be made wiser by them4 ,direct4 ,,xxiii4 ,in all contentions hold close to that which all sides are agreed in2 there is so much agreed on1 even between the papists and the protestants1 as would certainly save them all1 if all of them did sincerely believe1 love1 and practise it2 for they all confess that the whole canonical ,scripture is true4 ,therefore be more studious sincerely to hold and improve those common truths which they all profess1 than to oppose the particular opinions of any1 further than that common truth requireth it4 ,see that the articles of the common creed which all profess1 be unfeignedly believed by you2 and that the petitions in the ,lord's prayer be sincerely and earnestly put up to ,god2 and that the ten commandments be heartily and entirely obeyed2 and then no error or difference will be damning to you4 ,direct4 ,,xxiv4 ,take nothing as necessary to salvation in point of faith1 nor as universally necessary in point of practice1 which the universal church in every age since ,christ did not receive4 ,for if any thing be necessary to salvation which the church received not in every age1 then the church itself of that age could not be saved2 and then the church was indeed no church2 for ,christ is the ,saviour of his body4 ,but certainly ,christ had in every age a church of saved ones1 who openly professed all that was of common necessity to salvation4 ,an opinion may be true which accuseth the generality in the church of some error or imperfection2 for it is most certain that the church on earth is composed of none 7that have the use of reason7 but erring and imperfect members2 but no opinion can be true that condemneth all the church to hell1 in any one age2 for the ,head and ,husband of the church must be her ,judge4 ,direct4 ,,xxv4 ,be not borne down by the censoriousness of any1 to overrun your own understanding and the truth1 and to comply with them in their errors and extremes2#acd but hold to the truth and keep your station3 ,jer4 xv4 #ai1 ,let them return unto thee1 but return thou not unto them4 ,it is too usual for the younger and more injudicious sort of christians to be most zealous about some little opinions1 ceremonies1 and words1 and to censure all those that differ from them1 with such bitter censures1 7as ungodly1 false-hearted1 c47 that hereupon some of the more judicious forsake the truth and simplicity of the gospel1 to comply with these censurers merely to escape them 7or1 as some say1 that they may keep an interest in them to do them good73 but such carnal compliances1 though with the most zealous men1 will bring nothing home at last but repentance and shame3 truth1 which is the means of the good of souls1 must not be betrayed as for the good of souls4 ,direct4 ,,xxvi4 ,doubt not of well-proved truths1 for every difficulty that appeareth against them4 ,there is scarce any truth in the world so plain1 but in your own thoughts1 or in the cavils of a wrangling wit1 there may such difficulties be raised as you can hardly answer3 and there is scarce any thing so evident1 that some will not dispute against4 ,you see that even the learnedest ,jesuits1 and all the clergy of the ,roman kingdom1 will not stick to dispute all the world 7if they could7 out of the belief of all their senses1 while they maintain that bread is not bread1 and wine is not wine4 ,and yet1 how many princes1 lords1 and rulers follow them1 and many millions of the people2 because they are not able to confute them4 ,if they had said that a man is no man1 but a worm1 ,psal4 xxii4 #f1 they might in reason have expected as much belief4 ,direct4 ,,xxvii4 ,abuse not your own knowledge by subjecting it to your carnal interest or sensuality4 ,he that will sin against his conscience1 and will not obey the knowledge which he hath1 doth deserve to be given over to blindness and deceit1 and to lose even that which he hath1 and to be forsaken till he believe and defend a lie3#ace that all they might be damned who obeyed not the truth1 but had pleasure in unrighteousness1 #b ,thess4 ii4 #aj-ab4 ,god will not hold him guiltless who debaseth his sacred truth so far1 as to make it stoop to his commodity and lust2 where he is a teacher he will be a king1 and sendeth his truth as the instrument of his government1 and not as a slave or pander to the flesh4 ,he that will do ,god's will shall know it1 ,john vii4 #ag2 but the carnal mind that cannot be subject to ,god's law1 is unfit to receive it1 because it is spiritually discerned1 ,rom4 viii4 #g2 #a ,cor4 ii4 #ad4 #aag ,nitebatur ,socrates summi ingenii acumine1 non tam illos ex sententia refellere1 quam ipse quid verum esset invenire4 ,laert4 in ,socrat4 #aah ,heb4 xii4 #ad4 #b ,cor4 v4 #ag2 ,rom4 viii4 #i1 #ac4 #aai ,socrates de ethice1 et in officinis1 et in publico quotidie philosophans1 ea potius inquirenda hortabatur1 qu mores instruerent1 et quorum usus nobis domi esset necessarius4 ,laert4 in ,socrat4 #abj ,non tam auctoritatis in disputando1 quam rationis momenta qurenda sunt1 ,cic4 ,nat4 ,deo4 p4 #f4 ,obest plerumque iis1 qui discere volunt1 auctoritas eorum1 qui se docere profitentur4 ,desinunt enim suum judicium adhibere3 id habent ratum1 quod ab eo1 quem probant1 judicatum vident4 ,ibid4 p4 #g4 #aba ,prov4 xxiv4 #cj2 xxi4 #be2 ,matt4 xxv4 #bf4 #abb ,qu du virtutes in disputatore prim sunt1 eas ambas in ,hubero deprehendi1 patientiam adversarium prolixe sua explicantem audiendi1 et lenitatem etiam aspere dicta perferendi1 inq4 ,scultetus post4 disp4 ,curric4 p4 #cc4 #abc #a ,tim4 vi4 #c2 ,tit4 i4 #a2 #a ,tim4 iv4 #g1 #h2 vi4 #e1 #f1 #aa2 #b ,pet4 i4 #c2 iii4 #aa4 #abd ,see chap4 ii4 direct4 #c4 #abe ,ut ,deum noris1 etsi ignores et locum et faciem1 sic animum tibi tuum notum esse oportet1 etiam si ignores et locum et formam4 ,cicero #a4 ,tuscul4 #abf ,nulla erga ,deos pietas est1 nisi honesta de numine deorum ac mente opinio sit4 ,cicero pro ,planc4 #abg ,non ii sumus quibus nihil verum esse videatur2 sed ii qui omnibus veris fals qudam adjuncta esse dicamus1 tanta similitudine ut1 c4 ,cic4 de ,nat4 ,deor4 p4 #g4 #abh ,job xxxviii-xli4 #abi ,see my preface before the second part of the ,saints' ,rest1 edit4 #c1 c4 ,a man of judgment shall hear ignorant men differ1 and know that they mean one thing4 ,and yet they themselves will never agree4 ,l4 ,bacon1 ,ess4 #c4 #acj ,as ,i have showed in my ,dispute of ,saving ,faith with ,dr4 ,barlow1 and of ,justification4 #aca ,non ex verbis res1 sed ex rebus verba esse inquirenda1 ait ,myson4 in ,laert4 p4 #gj4 ,bas4 #a ,edit4 #acb ,it is a noble work that ,mr4 ,le ,blanck of ,sedan is about to this purpose1 stating more exactly than hath yet been done all the controversies between us and the papists3 which how excellently he is like to perform ,i easily conjecture by the ,disputes of his upon ,justification1 c4 which ,i have seen4 #acc ,satis triumphat veritas si apud paucos bonosque accepta3 nec indoles ejus est placere multis4 ,lipsius4 #acd ,thus ,peter and ,barnabas erred1 ,gal4 ii4 #ace ,matt4 xxv4 #bi2 ,rom4 xiv4 #bb4 ,,chapter ,,viii4 ,,directions ,,for ,,the ,,union ,,and ,,communion ,,of ,,saints1 ,,and ,,the ,,avoiding ,,unpeaceableness ,,and ,,schism4 ,the peace and concord of believers is a thing that almost all those plead for1 who call themselves believers2 and yet a thing that almost all men hinder and resist while they commend it4#acf ,the discord and divisions of believers1 are as commonly spoken against1 and by the same men1 as commonly fomented4 ,the few that are sincere 7both rulers and private men7 desire concord and hate divisions in love to holiness which is promoted by it1 and in love to the church1 and good of souls1 and the honour of religion and the glory of ,god2 and the few of those that are experienced1 wise1 judicious persons1 do choose the means that is fittest to attain these ends1 and do prudently and constantly prosecute them accordingly2 but these being in the world as a spoonful of fresh water cast into the sea1 or a spoonful of water cast into the flames of a house on fire1 no wonder if the brinish sea be not sweetened by them1 nor the consuming1 raging fire quenched by them4 ,the other rulers of the world and of the churches1 are for concord and against division1 because this tendeth to the quieting of the people under them1 and the making of men submissive and obedient to their wills1 and so to confirm their dignities1 dominions1 and interests4#acg ,and all men that are not holy1 being predominantly selfish1 they would all be themselves the centre of that union1 and bond of that concord which they desire3 and they would have it accomplished upon such terms and by such means as are most agreeable to their principles and ends2 in which there are almost as many minds as men3 so that among all the commenders of unity and concord1 there are none that take the way to attain it1 but those that would centre it all in ,god1 and seek it upon his terms1 and in his way4 ,the rest are all tearing unity and peace in pieces1 while they commend it1 and they fight against it while they seek it2 every man seeking it for himself1 and upon his own terms1 and in his own way2 which are so various and inconsistent1 that east and west may sooner meet than they4 ,yet must the sons of ,god be still the sons of peace1 and continue their prayers and endeavours for unity1 how small soever be the hopes of their success3 ,if it be possible1 as much as in us lieth1 we must live peaceably with all men1 ,rom4 xii4 #ah4 ,so far must they be from being guilty of any schisms or unlawful divisions of the church1 that they must make it a great part of their care and work to preserve the unity and peace of christians4 ,in this therefore ,i shall next direct them4 ,direct4 ,i4 ,understand first wherein the unity of christians and churches doth consist3 or else you will neither know how to preserve it1 nor when you violate it4#ach ,christians are said to be united to ,christ1 when they are entered into covenant with him1 and are become his disciples1 his subjects1 and the members of his 7political7 body4 ,they are united to one another when they are united to ,christ their common ,head1 and when they have that spirit1 that faith1 that love1 which is communicated to every living member of the body4 ,this union is not the making of many to be one christian1 but of many christians to be one church2 which is considerable either as to its internal life1 or its external order and profession4 ,in the former respect the bonds of our union are1 #a4 ,the heart covenant 7or faith74 #b4 ,and the ,spirit3 the consent of ,christ and of ourselves concurring1 doth make the match or marriage between us2 and the ,spirit communicated from him to us is as the nerves or ligaments of the body1 or rather as the spirits which pass through all4 ,the union of the church considered visibly in its outward policy1 is either that of the whole church1 or of the particular churches within themselves1 or of divers particular churches accidentally united4 #a4 ,the union of the whole is essential1 integral1 or accidental4 ,the essential union is that relation of a head and members1 which is between ,christ and all the visible members of his church3 the foundation of it is the mutual covenant between ,christ and them1 considered on their part as made externally1 whether sincerely or not3 this is usually done in baptism1 and is the chiefest act of their profession of the faith4 ,thus the baptismal covenant doth constitute us members of the visible church4 ,the integral and accidental union ,i pass by now4 #b4 ,besides this union of the universal church with ,christ the universal ,head1 there is in all particular organized churches1 a subordinate union1 7#a47 ,between the pastor and the flock4 7#b47 ,between the people one towards another2#aci which consisteth in these their special relations to each other4 #c4 ,and there is an accidental union of many particular churches3 as when they are united under one civil government2 or consociated by their pastors in one synod or council4 ,these are the several sorts of church union4 ,direct4 ,,ii4 ,understand also wherein the communion of christians and churches doth consist2 that you may know what it is that you must hold to4 ,in the universal church your internal communion with ,christ consisteth in his communication of his ,spirit and grace1 his word and mercies unto you2 and in your returns of love1 and thanks1 and obedience unto him2 and in your seeking to him1 depending on him1 and receivings from him3 your internal communion with the church or saints1 consisteth in mutual love1 and other consequent affections1 and in praying for and doing good to one another as yourselves1 according to your abilities and opportunities4 ,your external communion with ,christ and with most of the church in heaven and earth1 is not mutually visible and local2 for it is but a small number comparatively that we ever see2 but it consisteth in ,christ's visible communication of his word1 his officers1 and his ordinances and mercies unto you1 and in your visible learning and reception of them1 and obedience to him1 and expressions of your love and gratitude towards him4 ,your external communion with the universal church1 consisteth in the prayers of the church for you1 and your prayers for the church2 in your holding the same faith1 and professing to love and worship the same ,god1 and ,saviour1 and ,sanctifier1 in the same holy ordinances1 in order to the same eternal end4 ,your external communion in the same particular congregations1 consisteth in your assembling together to hear the preaching of ,god's word1 and to receive the sacrament of the body and blood of ,christ1 and pray and praise ,god1 and to help each other in knowledge and holiness1 and walk together in the fear of the ,lord4 ,your communion with other neighbour churches1 lieth in praying for and counselling each other1 and keeping such correspondencies as shall be found necessary to maintain that love1 and peace1 and holiness which all are bound to seek1 according to your abilities and opportunities4 ,note here1 that communion is one thing1 and subjection is another4 ,it is not your subjection to other churches that is required to your communion with them4 ,the churches that ,paul wrote to at ,rome1 ,corinth1 ,galatia1 ,ephesus1 ,philippi1 c4 had communion together according to their capacities in that distance2 but they were not subject one to another1 any otherwise than as all are commanded to be subject to each other in humility1 #a ,pet4 v4 #e4 ,the church of ,rome now accuseth all the christians in the world of separating from their communion1 unless they will take them for their rulers1 and obey them as the mistress church3 but ,paul speaketh not one syllable to any of the churches of any such thing1 as their obedience to the church of ,rome4 ,to your own pastors you owe subjection statedly as well as communion2 and to other pastors of the churches of ,christ 7fixed or unfixed7 you owe a temporary subjection so far as you are called to make use of them 7as sick persons do to another physician1 when the physician of the hospital is out of the way73 but one church is not the ruler of another1 or any one of all the rest1 by any appointment of the ,king of the church4 ,direct4 ,,iii4 ,by the help of what is already said1 you are next distinctly to understand how far you are bound to union or communion with any other church or person1 and what distance1 separation1 or division is a sin1 and what is not3 that so you may neither causelessly trouble yourselves with scruples1 nor trouble the church by sinful schism4 ,sidenote3 ,what unity is among all christians4 ,i4 ,there must be a union among all churches and christians in these particulars4 #a4 ,they have all but one ,god4 #b4 ,and one ,head and ,saviour1 ,jesus ,christ4 #c4 ,and one ,sanctifier1 the ,holy ,ghost4 #d4 ,and one ultimate end and hope1 even the fruition of ,god in heaven4 #e4 ,and one gospel to teach them the knowledge of ,christ1 and contain the promise of their salvation4 #f4 ,and one kind of faith that is wrought hereby4 #g4 ,and one and the same covenant 7of which baptism is the seal7 in which they are engaged to ,god4 #h4 ,and the same instrumental founders of our faith1 under ,jesus ,christ1 even the prophets and apostles4 #i4 ,and all members of the same universal body4 #aj4 ,and all have the same new nature and holy disposition1 and the same holy affections1 in loving ,god and holiness1 and hating sin4 #aa4 ,they all own1 as to the essential parts1 the same law of ,god1 as the rule of their faith and life1 even the sacred canonical ,scriptures4 #ab4 ,every member hath a love to the whole1 and to each other1 especially to the more excellent and useful members2 and an inclination to holy communion with each other4 #ac4 ,they have all a propensity to the same holy means and employment1 as prayer1 learning the word of ,god1 and doing good to others4#adj ,all these things the true living members of the church have in sincerity1 and the rest have in profession4 ,sidenote3 ,what diversity will be in the church4 ,,ii4 ,there will be still a diversity among the churches and particular christians in these following points1 without any dissolution of the fore-described unity4 #a4 ,they will not be of the same age or standing in ,christ2 but some babes1 some young men1 and some fathers4 #b4 ,they will not have the same degrees of strength1 of knowledge1 and of holiness3 some will have need to be fed with milk1 and be unskilful in the word of righteousness4 #c4 ,they will differ in the kind and measure of their gifts3 some will excel in one kind1 and some in another1 and some in none at all4 #d4 ,they will differ in their natural temper1 which will make some to be more hot and some more mild1 some more quick and some more dull1 some of more regulated wits and some more scattered and confused4 #e4 ,they will differ in spiritual health and soundness3 one will be more orthodox and another more erroneous2 one will have a better appetite to the wholesome word than others that are inclining to novelties and vain janglings2 one will walk more blamelessly than another2 some are full of joy and peace1 and others full of grief and trouble4 #f4 ,they differ much in usefulness and service to the body3 some are pillars to support the rest1 and some are burdensome and troublers of the church4 #g4 ,it is the will of ,christ that they differ in office and employment3 some being pastors and teachers to the rest4 #h4 ,there may be much difference in the manner of their worshipping ,god2 some observing days and difference of meats and drinks1 and forms and other ceremonies1 which others observe not3 and several churches may have several modes4 #i4 ,these differences may possibly1 by the temptation of ,satan1 arise to vehement contentions2 and not only to the censuring and despising of each other1 but to the rejecting of each other from the communion of the several churches1 and forbidding one another to preach the gospel1 and the banishing or imprisoning one another1 as ,constantine himself did banish ,athanasius1 and as ,chrysostom and many another have felt4 #aj4 ,hence it followeth that as in the visible church some are the members of ,christ1 and some are indeed the children of the devil1 some shall be saved and some be damned1 even with the sorest damnation1 7the greatest difference in the world to come being betwixt the visible members of the church17 so among the godly and sincere themselves they are not all alike amiable or happy1 but they shall differ in glory as they do in grace4#ada ,all these differences there have been1 are1 and will be in the church1 notwithstanding its unity in other things4 ,sidenote3 ,schism what1 and of how many sorts4 ,,iii4 ,the word schism cometh from 1 disseco1 lacero1 and signifieth any sinful division among christians4 ,some papists 7as ,johnson7 will have nothing called schism1 but a dividing oneself from the catholic church3 others maintain that there is nothing in ,scripture called schism1 but making divisions in particular churches4#adb ,the truth is1 7obvious in the thing itself17 that there are several sorts of schism or division4 #a4 ,there is a causing divisions in a particular church1 when yet no party divideth from that church1 much less from the universal4 ,thus ,paul blameth the divisions that were among the ,corinthians1 while one said1 ,i am of ,paul1 and another1 ,i am of ,apollos1 c4 #a ,cor4 iii4 #c4 ,and #a ,cor4 xi4 #ah1 ,i hear that there be divisions among you3 not that they separated from each other's communion1 but held a disorderly communion4 ,such divisions he vehemently dissuadeth them from1 #a ,cor4 i4 #aj4 ,and thus he persuadeth the ,romans1 7xvi4 #ag17 to mark them which cause divisions and offences among them1 contrary to the doctrine which they had learned1 and avoid them2 which it seems therefore were not such as had avoided the church first4 ,he that causeth differences of judgment and practice1 and contendings in the church1 doth cause divisions1 though none separate from the church4 #b4 ,and if this be a fault1 it must be a greater fault to cause divisions from1 as well as in1 a particular church1 which a man may do that separateth not from it himself3 as if he persuade others to separate1 or if he sow those tares of error which cause it1 or if he causelessly excommunicate or cast them out4 #c4 ,and then it must be as great a sin to make a causeless separation from the church that you are in yourself1 which is another sort of schism4 ,if you may not divide in the church1 nor divide others from the church1 then you may not causelessly divide the common from it yourselves4 #d4 ,and it is yet a greater schism1 when you divide not only from that one church1 but from many1 because they concur in opinion with that one 7which is the common way of dividers74 #e4 ,and it is yet a greater schism1 when whole churches separate from each other1 and renounce due communion with each other without just cause3 as the ,greeks1 ,latins1 and protestants in their present distance1 must some of them 7whoever it is7 be found guilty4 #f4 ,and yet it is a greater schism than this1 when churches do not only separate from each other causelessly1 but also unchurch each other1 and endeavour to cut off each other from the church universal1 by denying each other to be true churches of ,christ4 ,it is a more grievous schism to withdraw from a true church as no church1 than as a corrupt church2 that is1 to cut off a church from ,christ1 and the church catholic1 than to abstain from communion with it as a scandalous or offending church4 #g4 ,it is yet1 cteris paribus1 a higher degree of schism to divide yourselves 7a person or a church7 from the universal church without just cause1 though you separate from it but secundum quid1 in some accidental respect where unity is needful 7for where unity is not required1 there disunion is no sin73 yet such a person that is separate but secundum quid1 from something accidental1 or integral1 but not essential to the catholic church1 is still a catholic christian1 though he sin4 ,sidenote3 ,a heretic and apostate what4 #h4 ,but as for the highest degree of all1 viz4 to separate from the universal church simpliciter1 or in some essential respect1 this is done by nothing but by heresy or apostasy4 ,however the papists make men believe that schismatics that are neither heretics nor apostates1 do separate themselves wholly or simply from the catholic church1 this is a mere figment of their brains4 ,for he that separateth not from the church in any thing essential to it1 doth not truly and simply separate from the church1 but secundum quid1 from something separable from the church4 ,but whatever is essential to the church is necessary to salvation2 and he that separateth from it upon the account of his denying any thing necessary to salvation1 is a heretic or apostate3 that is1 if he do it1 as denying some one 7or more7 essential point of faith or religion1 while he pretendeth to hold all the rest1 he is a heretic3 if he deny the whole christian faith1 he is a flat apostate3 and these are more than to be schismatics4 ,the word heresy also is variously taken by ecclesiastic writers4 ,austin will have heresy to be an inveterate schism3 ,jerom maketh it to be some perverse opinion3 some call every schism which gathereth a separated party from the rest1 by the name of heresy2 some call it a heresy if there be a perilous error though without any schism2 some call it a heresy only when schism is made1 and a party separated upon the account of some perilous error4 ,some say this error must be damnable1 that is1 in the essentials of religion2 and some say1 it is enough if it be but dangerous4 ,among all these1 the commonest sense of a heretic is1 one that obstinately erreth in some essential point1 and divideth from the communion of other christians upon that account4 ,and so ,parus and many protestants take heresy for the species1 and schism for the genus4 ,all schism is not heresy2 but all heresy1 say they1 is schism4 ,remember that all this is but a controversy de nomine1 and therefore of small moment4 ,sidenote3 ,who are true schismatics4 ,by this that ,i have said you may perceive who they be that are guilty of church divisions3 ,as1 #a4 ,the sparks of it are kindled1 when proud and self-conceited persons are brain-sick in the fond estimation of their own opinions1 and heart-sick by a feverish zeal for the propagating of them4 ,ignorant souls think that every change of their opinions is made by such an accession of heavenly light1 that if they should not bestir them to make all of the same mind1 they should be betrayers of the truth1 and do the world unspeakable wrong4 ,when they measure and censure men as they receive or reject their peculiar discoveries or conceits1 schism is in the egg4 #b4 ,the fire is blown up1 when men are desirous to have a party follow them and cry them up1 and thereupon are busy in persuading others to be of their mind1 and do speak perverse things to draw away disciples after them1 ,acts xx4 #cj2 and when they would be counted the masters of a party4 #c4 ,the flames break forth1 when by this means the same church1 or divers churches1 do fall into several parties burning in zeal against each other1 abating charity1 censuring and condemning one another1 backbiting and reviling each other1 through envy and strife2#adc when they look strangely at one another1 as being on several sides1 as if they were not children of the same ,father1 nor members of the same body2 or as if ,christ were divided1 one being of ,paul1 and another of ,apollos1 and another of ,cephas1 and every one of a faction1 letting out their thoughts in jealousies and evil surmises of each other2 perverting the words and actions of each to an ugly sense1 and snatching occasions to represent one another as fools or odious to the hearers1 as if you should plainly say1 ,i pray you hate or despise these people whom ,i hate and despise4 ,this is the core of the plague-sore2 it is schism in the bud4 #d4 ,when people in the same church do gather into private meetings1 not under the guidance of their pastors1 to edify one another in holy exercises in love and peace1 but in opposition to their lawful pastors1 or to one another1 to propagate their singular opinions1 and increase their parties1 and speak against those that are not on their side2 schism is then ready to bring forth and multiply1 and the swarm is ready to come forth and be gone4 #e4 ,when these people actually depart1 and renounce or forsake the communion of the church1 and cast off their faithful pastors1 and draw into a separated body by themselves1 and choose them pastors and call themselves a church1 and all without any just1 sufficient cause3 when thus churches are gathered out of churches1 before the old ones are dissolved1 or they have any warrant to depart2 when thus pastor is set up against pastor1 church against church1 and altar against altar2 this is schism ripe and fruitful2 the swarm is gone1 and hived in another place4 #f4 ,if now the neighbour churches1 by their pastors in their synods1 shall in compassion seek to reclaim these stragglers1 and they justify their unjust separation1 and contemn the counsel of the churches and ministers of ,christ2 this is a confirmed1 obstinate schism4 #g4 ,if they shall also judge that church to be no church from which they separated1 and so cut off a part of the body of ,christ by an unrighteous censure1 and condemn the innocent1 and usurp authority over their guides2 this is disobedience and uncharitableness with schism4 #h4 ,if they shall also condemn and unchurch all the other churches that are not of their mind and way1 and renounce communion with them all1 and so condemn unjustly a great part of the body of ,christ on earth1 this is to add fury and rebellion to an uncharitable schism4 ,and if to cover their sin1 they shall unjustly charge these churches which they reject1 with heresy or wickedness1 they do but multiply their crimes by such extenuations4 #i4 ,if the opinion that all this ado is made for1 be a damning error1 against some essential point of the true religion1 then it is heresy as well as schism4 #aj4 ,if this separation from the church be made in defence of an ungodly life1 against the discipline of the church2 if a wicked sort of men shall withdraw from the church to avoid the disgrace of confession or excommunication2 and shall first cast off the church1 lest the church should proceed to cast out them2 and so they separate that they may have none to govern and trouble them but themselves2 this is a profane1 rebellious schism4 ,this is the common course of schism when it groweth towards the height4 #aa4 ,besides all these1 there is yet a more pernicious way of schism1 which the church or court of ,rome is guilty of3 they make new articles of faith1 and new points of religion1 and a new worship--of ,god1 shall ,i say1 or of bread as if it were a god8 ,and all these they put into a law1 and impose them on all the other churches2 yea1 they put them into an oath1 and require men to swear that without any doubting they believe them to be true3 they pretend to have authority for all this1 as ,rome is the mistress of all other churches4 ,they set up a new universal head1 as an essential part of the catholic church1 and so found or feign a new kind of catholic church3 and he that will not obey them in all this1 they renounce communion with him2 and to hide this horrid1 notorious schism1 they call all schismatics that are not thus subjected to them4 #ab4 ,and to advance their schism to the height1 as far as arrogance can aspire1 they not only refuse communion with those from whom they separate1 but condemn them as no pastors1 no churches1 no christians1 that are not subject to them in this their usurpation2 and they1 that are but about the third or fourth part 7at most7 of the christian world1 do condemn the body of ,christ to hell 7even all the rest7 because they are not subjects of the pope4 ,besides all this criminal1 odious schism1 of imposers or separaters1 there is a degree of schism or unjust division1 which may be the infirmity of a good and peaceable person4 ,as if a humble1 tender christian should mistakingly think it unlawful to do some action1 that is imposed upon all that will hold communion with that particular church 7such as ,paul speaketh of ,rom4 xiv4 if they had been imposed72 and if he1 suspecting his own understanding1 do use all means to know the truth1 and yet still continueth in his mistake2 if this christian do forbear all reviling of his superiors1 and censuring those that differ from him1 and drawing others to his opinion1 but yet dare not join with the church in that which he taketh to be a sin1 this is a sinful sort of withdrawing1 because it is upon mistake2 but yet it is but a pardonable infirmity1 consistent with integrity and the favour of ,god4 ,sidenote3 ,what separation is a duty4 ,,iv4 ,in these cases following separation is our duty and not a sin4 #a4 ,the church's separation from the unbelieving world is a necessary duty3 for what is a church1 but a society dedicated or sanctified to ,god1 by separation from the rest of the world8 #b ,cor4 vi4 #ag1 #ah1 ,wherefore come out from among them1 and be ye separate1 saith the ,lord1 and touch not the unclean thing1 and ,i will receive you1 and will be a ,father unto you1 and ye shall be my sons and daughters1 saith the ,lord ,almighty4 ,the church is a holy people1 and therefore a separated people4#add #b4 ,if a church apostatize and forsake the faith1 or if they turn notoriously heretical1 denying openly any one essential article of the faith1 and this not only by an undiscerned consequence1 but directly in express terms or sense1 it is our duty to deny to hold communion with such apostates or heretics2 for it is their separating from ,christ that is the sinful separation1 and maketh it necessary to us to separate from them4 ,but this is no excuse to any church or person1 that shall falsely accuse any other church or person of heresy1 7because of some forced or disowned consequences of his doctrine17 and then separate from them when they have thus injured them by their calumnies or censures4 #c4 ,we are not bound to own that as a church which maketh not a visible profession of faith and holiness2 that is1 if the pastors and a sufficient number of the flock make not this profession4 ,for as the pastor and flock are the constituent parts of the church1 politically considered1 so profession of faith and holiness is the essential qualification of the members4 ,if either pastors or people want this profession1 it is no political church2 but if the people profess true religion1 and have no pastors1 it is a community of believers1 or a church unorganized1 and as such to be acknowledged4 #d4 ,if any shall unlawfully constitute a new political church form1 by making new constitutive officers to be its visible head1 which ,christ never appointed1 we are not to hold communion with the church in its devised form or polity2 though we may hold communion with the members of it considered as christians and members of the universal church4 ,mark well1 that ,i do not say that every new devised officer disobligeth us from such communion1 but such as ,i describe2 which ,i shall fullier open4 ,sidenote3 ,whether any form of church government be of divine appointment2 and whether man may appoint any other8 ,quest4 ,may not men place new officers in the church2 and new forms of government which ,god never instituted8 ,or is there any form and officers of divine institution8 ,answ4 ,though ,i answered this before1 ,i shall here briefly answer it again4 #a4 ,there are some sorts of officers that are essential to the polity1 or church form1 and some that are only needful to the well-being of it1 and some that are only accidental4 #b4 ,there is a church form of ,god's own institution1 and there is a superadded human polity1 or form4 ,there are two sorts of churches1 or church forms1 of ,god's own institution4 ,the first is the universal church considered politically as headed by ,jesus ,christ3 this is so of divine appointment1 as that it is an article of our creed4 ,here if any man devise and superinduce another head of the universal church1 which ,god never appointed1 though he pretend to hold his sovereignty from ,christ and under him1 it is treason against the sovereignty of ,christ1 as setting up a universal government or sovereign in his church without his authority and consent4 ,thus the pope is the usurping head of a rebellion against ,christ1 and in that sense by protestants called antichrist2 and he is guilty of the rebellion that subscribeth to or owneth his usurpation1 or sweareth to him as his governor1 though he promise to obey him but in licitis et honestis2 because it is not lawful or honest to consent to a usurper's government4 ,if a usurper should traitorously1 without the king's consent1 proclaim himself vice-king of ,ireland or ,scotland1 and falsely say that he hath the king's authority1 when the king disclaimeth him1 he that should voluntarily swear obedience to him in things lawful and honest1 doth voluntarily own his usurpation and treason4 ,and it is not the lawfulness and honesty of the matter which will warrant us to own the usurpation of the commander4#ade ,and secondly1 there is another subordinate church form of ,christ's institution2 that is1 particular churches consisting of pastors and people conjoined for personal communion in ,god's worship4 ,these are to the universal church1 as particular corporations are to a kingdom1 even such parts of it as have a distinct subordinate polity of their own3 it is no city or corporation1 if they have not their mayors1 bailiffs1 or other chief officers1 subject to the king1 as governors of the people under him3 and it is no particular church1 in a political sense1 but only a community1 if they have not their pastors to be under ,christ1 their spiritual conductors in the matters of salvation2 as there is no school which is not constituted of teacher and scholars4 ,that particular organized political churches are of ,christ's institution1 7by his ,spirit in the apostles17 is undeniable4 ,acts xiv4 #bc1 ,they ordained them elders in every church4 ,tit4 i4 #e1 ,ordain elders in every city1 as ,i commanded thee4 ,acts xx4 #ag1 ,he sent to ,ephesus and called the elders of the church4 ,ver4 #bh1 ,take heed to yourselves and to all the flock1 over which the ,holy ,ghost hath made you overseers1 to feed the church of ,god4 ,so #a ,thess4 v4 #ab1 #ac2 ,heb4 xiii4 #g1 #ag1 #bd1 c4 #a ,cor4 vii4 #bc1 ,if the whole church be come together into one place1 c4 ,thus far it is no question but church forms and government is of divine appointment2 and man can no more alter this1 or set up such other1 without ,god's consent1 than a subject can alter or make corporations without the king's consent4 #c4 ,but besides these two sorts of divine institution1 there are other allowable associations which some call churches4 ,god hath required these particular churches to hold such communion as they are capable of1 for promoting the common ends of christianity2 and prudence is left to determine of the times1 and places1 and manner of their pastors' assemblies1 councils1 and correspondencies according to ,god's general rules4 ,if any will call these councils1 or the associations engaged for special correspondencies1 by the name of churches1 ,i will not trouble any with a strife about the name4 ,in this case1 so far as men have power to make that association or combination which they call a church1 so also if they make officers suited to its ends1 not encroaching upon the churches or officers of ,christ's own institution1 ,i am none of those that will contend against them2 nor will this allow us to deny communion with them4 ,and in those churches which ,christ himself hath instituted1 there are officers that make but for the integrity1 and not for the political essence of the church3 as deacons1 and all pastors or presbyters more than one4 ,for it is not essential to it to have any deacons1 or many pastors4 ,as to this sort of officers1 ,christ hath appointed them1 and it is not in man's power to alter his institution1 nor to set up any such like in co-ordination with these3 but yet if they should do so1 as long as the true essentials of the church remain1 ,i am not to deny communion with that church1 so ,i own not this corruption4 #d4 ,but there are also as circumstantial employments about ,god's worship1 so officers to do those employments1 which men may lawfully institute3 as clerks1 churchwardens1 door-keepers1 ringers1 c4 ,it is not the adding of these that is any sin4 ,by this time you may see plainly both how far churches1 officers1 and church government is jure divino1 and how far man may or may not add or alter1 and what ,i meant in my proposition1 viz4 ,that if men introduce a new universal head to the church catholic1 or a new head to particular churches1 instead of that of ,christ's institution1 this is1 in sensu politico1 to make new species of churches1 and destroy those that ,christ hath instituted 7for the pars gubernans and pars gubernata are the essential constituents of a church74 ,and with such a church1 as such1 in specie1 ,i must have no communion 7which is our case with the papal church72 though with the material parts of that church1 as members of ,christ1 ,i may hold communion still4 #e4 ,if particular members are guilty of obstinate impenitency in true heresy1 or ungodliness1 or any scandalous crime1 the church may and must remove such from her communion2 for it is the communion of saints4 ,and the offender is the cause of this separation4 #f4 ,if a whole church be guilty of some notorious1 scandalous sin1 and refuse with obstinacy to repent and reform1 when admonished by neighbour churches1 or if that church do thus defend such a sin in any of her members1 so as openly to own it2 other churches may refuse communion with her1 till she repent and be reformed4 ,or if they see cause to hold communion with her in other respects1 yet in this they must have none4#adf #g4 ,if any church will admit none to her personal communion1 but those that will take some false oath1 or subscribe any untruth1 or tell a lie1 though that church do think it to be true1 7as the ,trent oath which their priests all swear17 it is not lawful to do any such unlawful thing to obtain communion with that church3 and he that refuseth in this case to commit this sin1 is no way guilty of the separation1 but is commendable for being true to ,god4#adg ,and though the case may be sad to be deprived of the liberty of public worship1 and the benefits of public communion with that church1 yet sin is worse1 and obedience is better than sacrifice4#adh ,god will not be served with sin1 nor accept the sacrifice of a disobedient fool1 ,eccles4 v4 #a1 #b4 ,nor must we lie to glorify him1 nor do evil that good may come by it3 just is the damnation of such servers of ,god1 ,rom4 i4 #g1 #h4 ,all public worship is rather to be omitted1 than any one sin committed to enjoy it 7though neither should be done where it is possible to do better74 ,it is not so unwise to think to feed a man with poisons1 as to think to serve ,god acceptably by sin4 #h4 ,if any one church would ambitiously usurp a governing power over others1 7as ,rome doth over the world17 it is no unwarrantable separation to refuse the government of that usurping church4 ,we may hold communion with them as christians1 and yet refuse to be their subjects4 ,and therefore it is a proud and ignorant complaint of the church of ,rome1 that the protestants separate from them as to communion1 because they will not take them for their governors4 #i4 ,if any by violence will banish or cast out the true bishops or pastors of the church1 and set up usurpers in their stead1 7as in the ,arians' persecution it was commonly done17 it is no culpable separation1 but laudable1 and a duty1 for the people to own their relation to their true pastors1 and deny communion with the usurpers3 as the people of the eastern churches did commonly refuse communion with the intruding bishops1 even to the death1 telling the civil rulers1 that they had bishops of their own1 to whom they would adhere4 #aj4 ,if a true church will obstinately deny her members the use of any one ordinance of ,god1 as preaching or reading ,scripture1 or prayer1 or praise1 or discipline1 while it retaineth all the rest1 though we may not separate from this church as no church1 7which yet in the case of total rejection of prayer or praise1 is very questionable at least17 yet if we have opportunity1 we must remove our local communion to a more edifying church1 that useth all the public ordinances of ,god3 unless the public good forbid1 or some great impediment or contrary duty be our excuse4 #aa4 ,if a true church will not cast out any impenitent1 notorious1 scandalous sinner1 though ,i am not to separate from the church1 yet ,i am bound to avoid private familiarity with such a person1 that he may be ashamed1 and that ,i partake not of his sin4#adi #ab4 ,as the church hath diversity of members1 some more holy1 and some less1 and some of whose sincerity we have small hope1 some that are more honourable1 and some less1 some that walk blamelessly1 and some that work iniquity2 so ministers and private members are bound to difference between them accordingly1 and to honour and love some far above others1 whom yet we may not excommunicate2 and this is no sinful separation4#aej #ac4 ,if the church that ,i live and communicate with1 do hold any tolerable error1 ,i may differ therein from the church1 without a culpable separation4 ,union with the church may be continued with all the diversities before mentioned1 direct4 iii4 #ad4 ,in case of persecution in one church or city1 when the servants of ,christ do fly to another1 7having no special reason to forbid it17 this is no sinful separation1 ,matt4 x4 #bc4 #ae4 ,if the public service of the church require a minister or private christian to remove to another church1 if it be done deliberately and upon good advice1 it is no sinful separation4 #af4 ,if a lawful prince or magistrate command us to remove our habitation1 or command a minister from one church to another1 when it is not notoriously to the detriment of the common interest of religion1 it is no sinful separation to obey the magistrate4 #ag4 ,if a poor christian that hath a due and tender care of his salvation1 do find that under one minister his soul declineth and groweth dead1 and under another that is more sound1 and clear1 and lively1 he is much edified to a holy and heavenly frame and life1 and if hereupon1 preferring his salvation before all things1 he remove to that church and minister where he is most edified1 without unchurching the other by his censures1 this is no sinful separation1 but a preferring the one thing needful before all4 #ah4 ,if one part of the church have leisure1 opportunity1 cause1 and earnest desires to meet oftener for the edifying of their souls1 and redeeming their time1 than the poorer1 labouring1 or careless and less zealous part will meet1 in any fit place1 under the oversight and conduct of their pastors1 and not in opposition to the more public1 full assemblies1 as they did1 ,acts xii4 #ab1 to pray for ,peter at the house of ,mary1 where many were gathered together praying2 and ,acts x4 #a1 c4 this is no sinful separation4 #ai4 ,if a man's own outward affairs require him to remove his habitation from one city or country to another1 and there be no greater matter to prohibit it1 he may lawfully remove his local communion from the church that he before lived with1 to that which resideth in the place he goeth to4 ,for with distant churches and christians ,i can have none but mental communion1 or by distant means 7as writing1 messengers1 c472 it is only with present christians that ,i can have local1 personal communion4 #bj4 ,it is possible in some cases that a man may live long without local1 personal communion with any christians or church at all1 and yet not be guilty of sinful separation4 ,as the king's ambassador or agent in a land of infidels1 or some traveller1 merchants1 factors1 or such as go to convert the infidels1 or those that are banished or imprisoned4 ,in all these twenty cases1 some kind of separation may be lawful4 #ba4 ,one more ,i may add1 which is1 when the temples are so small1 and the congregations so great1 that there is no room to hear and join in the public worship2 or when the church is so excessively great1 as to be uncapable of the proper ends of the society2 in this case to divide or withdraw1 is no sinful separation4 ,when one hive will not hold the bees1 the swarm must seek themselves another1 without the injury of the rest4 ,by all this you may perceive1 that sinful separation is first in a censorious1 uncharitable mind1 condemning churches1 ministers1 and worship causelessly1 as unfit for them to have communion with4 ,and secondly1 it is in the personal separation which is made in pursuance of this censure3 but not in any local removal that is made on other lawful grounds4 ,direct4 ,,iv4 ,understand and consider well the reasons why ,christ so frequently and earnestly presseth concord on his church1 and why he so vehemently forbiddeth divisions4 ,observe how much the ,scripture speaketh to this purpose1 and upon what weighty reasons4 ,here are four things distinctly to be represented to your serious consideration4 #a4 ,how many1 plain1 and urgent are the texts that speak for unity1 and condemn division4 #b4 ,the great benefits of concord4 #c4 ,and the mischiefs of discord and divisions in the church4 #d4 ,and the aggravations of the sin4 ,i4 ,a true christian1 that hateth fornication1 drunkenness1 lying1 perjury1 because they are forbidden in the word of ,god1 will hate divisions also when he well observeth how frequently and vehemently they are forbidden1 and concord highly commended and commanded4 ,john xvii4 #ba-bc1 ,that they all may be one2 as thou1 ,father1 art in me1 and ,i in thee1 that they also may be one in us2 that the world may believe that thou hast sent me4 ,and the glory which thou gavest me ,i have given them2 that they may be one1 even as we are one3 ,i in them1 and thou in me1 that they may be made perfect in one2 and that the world may know that thou hast sent me1 and hast loved them1 as thou hast loved me4 ,here you see1 that the unity of the saints must be a special means to convince the infidel world of the truth of christianity1 and to prove ,god's special love to his church1 and also to accomplish their own perfection4 #a ,cor4 i4 #aj1 ,now ,i beseech you1 brethren1 by the name of our ,lord ,jesus ,christ1 that ye all speak the same thing1 and that there be no divisions 7or schisms7 among you2 but that ye be perfectly joined together in the same mind1 and in the same judgment4 ,for it hath been declared to me of you1 my brethren1--that there are contentions among you4 #a ,cor4 iii4 #c1 ,for ye are yet carnal3 for whereas there is among you envying1 7zeal17 and strife1 and divisions1 7or parties1 or factions17 are ye not carnal1 and walk as men8 ,for while one saith1 ,i am of ,paul1 and another1 ,i am of ,apollos1 are ye not carnal8 ,phil4 ii4 #a-d1 ,if there be any consolation in ,christ1 if any comfort of love1 if any fellowship of the ,spirit1 if any bowels and mercies1 fulfil ye my joy1 that ye be like-minded1 having the same love1 of one accord1 of one mind4 ,let nothing be done through strife or vain-glory1 but in lowliness of mind let each esteem others better than themselves4 ,rom4 xvi4 #ag1 #ah1 ,now ,i beseech you1 brethren1 mark them which cause divisions 7or parties7 and offences1 7or scandals17 contrary to the doctrine which ye have learned1 and avoid them4 ,abundance more such texts may be recited4#aea ,sidenote3 ,the benefits of concord4 ,,ii4 ,the great benefits of the concord of christians are these following4 #a4 ,it is necessary to the very life of the church and its several members1 that they be all one body4 ,as their union with ,christ the head and principle of their life is principally necessary1 so unity among themselves is secondarily necessary1 for the conveyance and reception of that life which floweth to all from ,christ4 ,for though the head be the fountain of life1 yet the nerves and other parts must convey that life unto the members2 and if any member be cut off or separated from the body1 it is separated also from the head1 and perisheth4 ,mark well those words of the apostle1 ,eph4 iv4 #c-af1 ,endeavouring to keep the unity of the ,spirit in the bond of peace4 ,there is one body1 and one ,spirit1 even as ye are called in one hope of your calling3 one ,lord1 one faith1 one baptism1 one ,god and ,father of all1 who is above all1 and through all1 and in you all4 ,but unto every one of us is given grace according to the measure of the gift of ,christ4--,and he gave some1 apostles2 and some1 prophets2 and some1 evangelists2 and some1 pastors and teachers2 for the perfecting of the saints1 for the work of the ministry1 for the edifying of the body of ,christ1 till we all come in the unity of the faith1 and of the knowledge of the ,son of ,god1 to a perfect man1 unto the measure of the stature of the fulness of ,christ3 that--speaking the truth in love1 we may grow up into him in all things1 which is the ,head1 even ,christ2 from whom the whole body fitly joined together1 and compacted by every joint of supply1 according to the effectual working in the measure of every part1 maketh increase of the body to the edifying of itself in love4 ,see here how the church's unity is necessary to its life and increase1 and to the due nutrition of all the parts4 #b4 ,the unity of the church1 and the concord of believers1 is necessary to its strength and safety2 for ,christ also strengtheneth as well as quickeneth them by suitable means4 ,woe to him that is alone6 but in the army of the ,lord of hosts we may safely march on1 when stragglers are catched up or killed by the weakest enemy4 ,a threefold cord is not easily broken4 ,enemies both spiritual and corporal are deterred from assaulting the church or any of its members1 while they see us walk in our military unity and order4 ,in this posture every man is a blessing and defence unto his neighbour4 ,as every soldier hath the benefit of all the conduct1 wisdom1 and valour of the whole army1 while he keepeth in his place2 so every weak christian hath the use and benefit of all the learning1 the wisdom1 and gifts of the church1 while he keepeth his station1 and walketh orderly in the church4 ,the hand1 the eye1 the ear1 the foot1 and every member of the body1 is as ready to help or serve the whole1 and every other particular member1 as itself2 but if it be cut off1 it is neither helpful1 nor to be helped4 ,oh what mercy is it for every christian1 that is unable to help himself1 to have the help of all the church of ,god6 their directions1 their exhortations1 their love1 their prayer1 their liberality and compassion1 according to their several abilities and opportunities6 as infants and sick persons have the help of all the rest of the family that are in health4 #c4 ,unity and concord1 as they proceed from love1 so they greatly cherish and increase love2 even as the laying of the wood or coals together is necessary to the making of the fire1 which the separating of them will put out4#aeb ,holy concord cherisheth holy converse and communion2 and holy communion powerfully kindleth holy love4 ,when the servants of ,christ do see in each other the lustre of his graces1 and hear from each other the heavenly language which floweth from a divine and heavenly mind1 this potently kindleth their affections to each other1 and maketh them close with those as the sons of ,god1 in whom they find so much of ,god2 yea1 it causeth them to love ,god himself in others1 with a reverent1 admiring1 and transcendent love1 when others1 at the best1 can love them but as men4 ,concord is the womb and soil of love1 although it be first its progeny4 ,in quietness and peace the voice of peace is most regarded4 #d4 ,unity and concord is the church's beauty3 it maketh us amiable even to the eye of nature1 and venerable and terrible even to the eye of malice4 ,a concord in sin is no more honour1 than it is for conquered men to go together in multitudes to prison or captivity2 or for beasts to go by droves unto the slaughter4 ,but to see the churches of ,christ with one heart and soul acknowledging their ,maker and ,redeemer1 and singing his praise as with one voice1 and living together in love and concord1 as those that have one principle1 one rule1 one nature1 one work1 one interest1 and hope1 and end1 this is the truly beauteous symmetry1 and delectable harmony4 ,psal4 cxxxiii4 ,behold how good and how pleasant it is for brethren to dwell together in unity6 ,it is like the precious ointment upon the head1 that ran down upon the beard1 even ,aaron's beard1 that went down to the skirts of his garment4 ,as the dew of ,hermon1 and as the dew that descendeth upon the mountains of ,zion3 for there the ,lord commanded the blessing1 even life for evermore4 ,the translators well put this as the contents of this psalm1 ,the benefit of the communion of saints4 #e4 ,the concord of believers doth greatly conduce to the successes of the ministry1 and propagation of the gospel1 and the conviction of unbelievers1 and the conversion and salvation of ungodly souls4 ,when ,christ prayeth for the unity of his disciples1 he redoubled this argument from the effect or end1 that the world may believe that thou hast sent me2 and that the world may know that thou hast sent me1 and hast loved them1 c4 ,john xvii4 #ba1 #bc4 ,would this make the world believe that ,christ was sent of ,god8 ,yes1 undoubtedly if all christians were reduced to a holy concord1 it would do more to win the heathen world1 than all other means can do without it4 ,it is the divisions and the wickedness of professed christians1 that maketh christianity so contemned by the ,mahometans1 and other infidels of the world2 and it is the holy concord of christians that would convince and draw them home to ,christ4 ,love1 and peace1 and concord are such virtues1 as all the world is forced to applaud1 notwithstanding nature's enmity to good4 ,when the first christian church were all with one accord in one place1 and continued daily with one accord in the temple1 and breaking bread from house to house partook of food with gladness and singleness of heart1 and when the multitude of believers were of one heart and of one soul1 ,acts ii4 #a1 #df2 iv4 #cb1 then did ,god send upon them the ,holy ,ghost1 and then were three thousand converted at a sermon1 ,acts ii4 #da2 and with great power gave the apostles witness of the resurrection of the ,lord ,jesus1 and great grace was upon them all1 ,acts iv4 #cc4 ,sidenote3 ,how our concord would promote the conversion of infidels4 ,our concord in religion hath all these advantages for the converting of unbelievers and ungodly men4 #a4 ,it is a sign that there is a constraining evidence of truth in that gospel which doth convince so many2 a concurrent satisfaction and yielding to the truth1 is a powerful testimony for it4 #b4 ,they see then that religion is not a matter of worldly policy and design1 when so many men of contrary interests do embrace it4 #c4 ,and they see it is not the fruit of melancholy constitutions1 when so many men of various temperatures entertain it4 #d4 ,they may see that the gospel hath power to conquer that self-love and self-interest which is the most potent thing in vitiated nature3 otherwise it could never make so many unite in ,god as their common interest and end4 #e4 ,they may see that the gospel and ,spirit of ,christ are stronger than the devil and all the allurements of the flesh and world1 when they can make so many agree in the renouncing of all earthly vanities1 for the hopes of everlasting life4 #f4 ,they will see that the design and doctrine of christianity are good and excellent1 beseeming ,god1 and desirable to man2 when they see that they produce so good effects1 as the love1 and unity1 and concord of mankind4 #g4 ,and it is an exceeding great and powerful help to the conversion of the world in this respect1 because it is a thing so conspicuous in their sight1 and so intelligible to them1 and so approved by them4 ,they are little wrought on by the doctrine of ,christ alone1 because it is visible or audible but to few1 and understood by fewer1 and containeth many things which nature doth distaste2 but the holy concord of believers is a thing that they are more able to discern and judge of1 and do more generally approve4 ,the holy concord of christians must be the conversion of the unbelieving world1 if ,god have so great a mercy for the world2 which is a consideration that should not only deter us from divisions1 but make us zealously study and labour with all our interest and might1 for the healing of the lamentable divisions among christians1 if we have the hearts of christians1 and any sense of the interest of ,christ4 #f4 ,the concord of christians doth greatly conduce to the ease and peace of particular believers4 ,the very exercise of love to one another doth sweeten all our lives and duties2 we sail towards heaven in a pleasant calm1 with wind and tide1 when we live in love and peace together4 ,how easy doth it make the work of godliness6 ,how light a burden doth religion seem1 when we are all as of one heart and soul6 #g4 ,lastly1 consider whether this be not the likest state to heaven1 and therefore have not in it the most of christian excellency and perfection8 ,in heaven there is no discord1 but a perfect consort of glorified spirits1 harmoniously loving and praising their ,creator4 ,and if heaven be desirable1 holy concord on earth is next desirable4 ,sidenote3 ,the mischiefs of division4 ,,iii4 ,on the contrary1 consider well of the mischiefs of divisions4 #a4 ,it is the killing of the church1 7as much as lieth in the dividers17 or the wounding it at least4 ,christ's body is one1 and it is sensible2 and therefore dividing it tendeth directly to the destroying it1 and at least will cause its smart and pain4 ,to reform the church by dividing it1 is no wiser than to cut out the liver1 or spleen1 or gall1 to cleanse them from the filth that doth obstruct them1 and hinder them in their office2 you may indeed thus cleanse them1 but it will be a mortal cure4 ,as he that should divide the kingdom into two kingdoms dissolveth the old kingdom1 or part of it at least1 to erect two new ones2 so he that would divide the catholic church into two1 must thereby destroy it1 if he could succeed2 or destroy that part which divideth itself from the rest4 ,can a member live that is cut off from the body1 or a branch that is separated from the tree8 ,sidenote3 ,whether papists or protestants are schismatics4 ,quest4 ,o but1 say the ,romanists1 why then do you cut off yourselves from us8 the division is made by you1 and we are the church1 and you are dead till you return to us4 ,how will you know which part is the church1 when a division is once made8 ,answ4 ,are you the church8 ,are you the only christians in the world8 ,the church is1 all christians united in ,christ their ,head4 ,you traitorously set up a new usurping head2 and proclaim yourselves to be the whole church1 and condemn all that are not subjects to your new head3 we keep our station1 and disclaim his usurpation1 and deny subjection to you1 and tell you that as you are the subjects of the pope1 you are none of the church of ,christ at all2 from this treasonable conspiracy we withdraw ourselves2 but as you are the subjects of ,christ we never divided from you1 nor denied you our communion4#aec ,let reason judge now who are the dividers4 ,and is it not easy to know which is the church in the division8 ,it is all those that are still united unto ,christ3 if you or we be divided from ,christ and from christians that are his body1 we are then none of the church2 but if we are not divided from ,christ1 we are of the church still3 if part of a tree 7though the far greater part7 be cut off or separated from the rest1 it is that part 7how small soever7 that still groweth with the root that is the living tree4 ,the ,indian fig tree1 and some other trees1 have branches that take root when they touch the ground3 if now you ask me whether the branches springing from the second root1 are members of the first tree1 ,i answer1 #a4 ,the rest that have no new root are more undoubtedly members of it4 #b4 ,if any branches are separated from the first tree1 and grow upon the new root alone1 the case is out of doubt4 #c4 ,but if yet they are by continuation joined to both1 that root which they receive their nutriment most from1 is it which they most belong to4 ,suppose a tyrant counterfeit a commission from the king to be vice-king in ,ireland1 and proclaim all them to be traitors that receive him not2 the king disclaimeth him1 the wisest subjects renounce him1 and the rest obey him but so as to profess they do it because they believe him to be commissioned by the king4 ,let the question be now1 who are the dividers in ,ireland8 and who are the king's truest subjects8 and what head it is that denominateth the kingdom8 and who are the traitors8 ,this is your case4 #b4 ,divisions are the deformities of the church4 ,cut off a nose1 or pluck out an eye1 or dismember either a man or a picture1 and see whether you have not deformed it4 ,ask any compassionate christian1 ask any insulting enemy1 whether our divisions be not our deformity and shame1 the lamentation of friends1 and the scorn of enemies8 #c4 ,the church's divisions are not our own dishonour alone1 but the injurious dishonour of ,christ1 and religion1 and the gospel4 ,the world thinketh that ,christ is an impotent king1 that cannot keep his kingdom at unity in itself1 when he hath himself told us1 that every kingdom divided against itself is brought to desolation1 and every city or house divided against itself shall not stand1 ,matt4 xii4 #be4 ,they think the gospel tendeth to division1 and is a doctrine of dissension1 when they see divisions and dissensions procured by it2 they impute all the faults of the subjects to the ,king1 and think that ,christ was confused in his legislation1 and knew not what to teach or command1 because men are confounded in their opinions or practices1 and know not what to think or do4 ,if men misunderstand the law of ,christ1 and one saith1 ,this is the sense1 and another saith1 ,that is the sense1 they are ready to think that ,christ spake nonsense1 or understood not himself1 because the ignorant understand him not3 who is there that converseth with the ungodly of the world1 that heareth not by their reproach and scorns how much ,god and religion are dishonoured by the divisions of religious people8 #d4 ,and thus also our divisions do lamentably hinder the progress of the gospel1 and the conversion and salvation of the ungodly world3 they think they have small encouragement to be of your religion1 while your divisions seem to tell them1 that you know not what religion to be of yourselves4 ,whatever ,satan or wicked men would say against religion to discourage the ungodly from it1 the same will exasperated persons in these divisions say against each other's way2 and when every one of you condemneth another1 how should the consciences of the ungodly persuade them to accept salvation in any of those ways1 which you thus condemn8 ,doubtless the divisions of the christian world have done more to hinder the conversion of infidels1 and keep the heathen and ,mahometan world in their damnable ignorance and delusions1 than all our power is able to undo2 and have produced such desolations of the church of ,christ1 and such a plentiful harvest and kingdom for the devil1 as every tender christian heart is bound to lament with tears of bitterness4 ,if it must be that such offences shall come1 yet woe to those by whom they come6 #e4 ,divisions lay open the churches of ,christ1 not only to the scorn1 but to the malice1 will1 and fury of their enemies4 ,a kingdom or house divided cannot stand1 ,matt4 xii4 #be4 ,where hath the church been destroyed1 or religion rooted out1 in any nation of the earth1 but divisions had a principal hand in the effect8 ,oh what desolations have they made among the flocks of ,christ6 ,as ,seneca and others opened their veins and bled to death1 when ,nero or such other tyrants did send them their commands to die2 even so have many churches done by their divisions1 to the gratifying of ,satan1 the enemy of souls4 #f4 ,divisions among christians do greatly hinder the edification of the members of the church2 while they are possessed with envyings and distaste of one another1 they lose all the benefit of each other's gifts1 and of that holy communion which they should have with one another4#aed ,and they are possessed with that zeal and wisdom1 which ,james calleth earthly1 sensual1 and devilish1 which corrupteth all their affections1 and turneth their food to the nourishment of their disease1 and maketh their very worshipping of ,god to become the increase of their sin4 ,where divisions and contentions are1 the members that should grow up in humility1 meekness1 self-denial1 holiness1 and love1 do grow in pride1 and perverse disputings1 and passionate strivings1 and envious wranglings2 the ,spirit of ,god departeth from them1 and an evil spirit of malice and vexation taketh place2 though1 in their passion1 they know not what spirit they are of3 whereas if they be of one mind1 and live in peace1 the ,god of love and peace will be with them4 ,what lamentable instances of this calamity have we in many of the sectaries of this present time2 especially in the people called quakers1 that while they pretend to the greatest austerities1 do grow up to such a measure of sour pride1 and uncharitable contempt of others1 and especially of all superiors1 and hellish railing against the holiest ministers and people1 as we have scarce known or ever read of4 ,sidenote3 ,the ,greek word is zeal4 #g4 ,these divisions fill the church with sin1 even with sins of a most odious nature4 ,they introduce a swarm of errors1 while it becomes the mode for every one to have a doctrine of his own1 and to have something to say in religion which may make him notable4 ,of your own selves shall men arise1 speaking perverse things1 to draw away disciples after them1 ,acts xx4 #cj4 ,they cherish pride1 and malice1 and belying others1 7the three great sins of the devil17 as naturally as dead flesh breedeth worms2 they destroy impartial1 christian love1 as naturally as bleeding doth consume our vital heat and moisture4 ,what wickedness is it that they will not cherish8 ,in a word1 the ,scripture telleth us that where envying and strife is1 there is confusion1 and every evil work4 7,and is not this a lamentable way of reformation of some imaginary or lesser evils87 #h4 ,these divisions are the grief of honest spectators1 and cause the sorrows of those that are guilty of them4 ,they make all their duties uneasy to them1 and turn their religion into a bitter1 unpleasant1 wrangling toil2 like oxen in the yoke that strive against each other1 when they should draw in order and equality4 ,what a grievous life is it to husband and wife1 or any in the family1 if they live in discord8 ,so is it to the members of the church4 ,when once men take the kingdom of ,god to consist of meats1 or drinks1 or ceremonies1 which consisteth in righteousness1 and peace1 and joy in the ,holy ,ghost1 and turn to strive about unedifying questions1 they turn from all the sweetness of religion4#aee #i4 ,sects and divisions lead directly to apostasy from the faith4 ,nothing is more in the design of ,satan1 than to confound men so with variety of religions1 that they may think there is no certainty in any2 that so both the ignorant spectators may think all religion is but fancy and deceit1 and the contenders themselves wheel about from sect to sect1 till they come to the point where they first set out1 and to be at last deliberately of no religion1 who at first were of none for want of deliberation4 ,and it is no small success that ,satan hath had by this temptation4 #aj4 ,the divisions of christians do oft proceed to shake states and kingdoms1 having a lamentable influence upon the civil peace2 and this stirreth up princes' jealousies against them1 and to the use of those severities1 which the suffering party takes for persecution2 yea1 and ,turks1 and all princes that are enemies to reformation and holiness1 do justify themselves in their cruelest persecutions1 when they see the divisions of christians1 and the troubles of states that have followed thereupon4 ,if christians1 and protestants in special1 did live in that unity1 peace1 and order as their ,lord and ,ruler requireth them to do1 the consciences of persecutors would even worry and torment them1 and make their lives a hell on earth1 for their cruelty against so excellent a sort of men2 but now when they see them all in confusions1 and see the troubles that follow hereupon1 and hear them reviling one another1 they think they may destroy them as the troublers of the earth1 and their consciences scarce accuse them for it4 ,sidenote3 ,the aggravations of schism4 ,,iv4 ,it is necessary also for your true understanding the malignity of this sin1 that you take notice of the aggravations of it1 especially as to us4 #a4 ,it is a sin against so many1 and clear1 and vehement words of the ,holy ,ghost1 7which ,i have partly before recited17 that it is therefore utterly without excuse3 whoredoms1 and treasons1 and perjury are not oftener forbidden in the gospel than this4 #b4 ,it is contrary to the design of ,christ in our redemption2 which was to reconcile us all to ,god1 and unite and centre us all in him3 ,to gather together in one the children of ,god that are scattered abroad1 ,john xi4 #eb4 ,to gather together in one all things in ,christ1 ,eph4 i4 #aj4 ,to make in himself of twain one new man1 so making peace1 ,eph4 ii4 #ae4 ,and shall we join with ,satan the divider and destroyer1 against ,christ the reconciler1 in the very design of his redemption8 #c4 ,it is contrary to the design of the ,spirit of grace1 and contrary to the very nature of christianity itself4 ,by one ,spirit we are all baptized into one body--and have all been made to drink into one ,spirit1 #a ,cor4 xii4 #ac4 ,as there is one body and one ,spirit1 so it is our charge to keep the unity of the ,spirit in the bond of peace1 ,eph4 iv4 #c1 #d4 ,the new nature of christians doth consist in love1 and desireth the communion of saints as such2 and therefore the command of this special love is called the new commandment1 ,john xvii4 #ba2 xiii4 #cd2 xv4 #ab1 #ag4 ,and they are said to be taught of ,god to love one another1 #a ,thess4 iv4 #i4 ,as self-preservation is the chief principle in the natural body1 which causeth it to abhor the wounding or amputation of its members1 and to avoid division as destruction1 except when a gangrened member must be cut off1 for the saving of the body2 so it is also with the mystical body of ,christ4 ,he is senseless and graceless that abhorreth not church wounds4 #d4 ,these divisions are sins against the nearest bonds of our high relations to each other3#aef ,we are brethren1 and should there be any strife among us8 ,gen4 xiii4 #h4 ,we are all the children of ,god by faith in ,christ ,jesus1 ,gal4 iii4 #bf4 ,we are the fellow-members of the body of ,christ2 and should we tear his body1 and separate his members1 and cut his flesh1 and break his bones8 ,eph4 v4 #bc1 #cj4 ,for as the body is one1 and hath many members1 and all the members of that one body being many1 are one body1 so also is ,christ1 #a ,cor4 xii4 #ab4 ,as we have many members in one body--so we being many are one body in ,christ2 and every one members one of another1 ,rom4 xii4 #d1 #e4 ,he that woundeth or dismembereth your own bodies1 shall scarce be taken for your friend2 and are you ,christ's friends1 when you dismember or wound his body8#aeg ,is it lovely to see the children or servants in your family together by the ears8 ,are civil wars for the safety of a kingdom8 ,or doth that tend to the honour of the children of ,god1 which is the shame of common men8 ,or is that the safety of his kingdom1 which is the ruin of all others8 ,we are all fellow-citizens with the saints1 and of the household of ,god1 ,eph4 ii4 #ai4 ,we are ,god's building1 #a ,cor4 iii4 #i4 ,know ye not that ye are the temple of ,god2 and that the ,spirit of ,god dwelleth in you8 ,if any man defile the temple of ,god1 him shall ,god destroy3 for the temple of ,god is holy1 which temple ye are1 #a ,cor4 iii4 #af1 #ag4 ,will he destroy the defilers1 and will he love the dividers and destroyers8 ,if it be so great a sin to go to law unnecessarily with our brethren1 or to wrong them1 #a ,cor4 vi4 #h1 what is it to disown them1 and cast them off8 ,and if they that salute and love only their brethren1 and not also their enemies1 are not the children of ,god1 ,matt4 v4 #dg1 what are they that separate from and condemn even their brethren8 #e4 ,church dividers either would divide ,christ himself between them1 or else would rob him of a great part of his inheritance3 and neither of these is a little sin4 ,if you make several bodies1 you would have several heads2 and is ,christ divided8 saith the apostle1 #a ,cor4 i4 #ac4 ,will you make him a sect-master8 ,he will be your common head as christians2 but he will be no head of your sects and parties4 7,i will not name them47 ,or would you tear out of the hands of ,christ any part of his possessions8 ,will he cut them off1 because you cut them off8 ,will he separate them from himself1 because you separate from them1 or separate them from you8 ,will he give them a bill of divorce1 whenever you are pleased to lay any odious accusation against them8 ,who shall condemn them1 when it is he that justifieth them8 ,who shall separate them from the love of ,god8 ,can your censure or separation do it1 when neither life1 nor death1 nor any creature can do it8 ,rom4 viii4 #cc1 c4 ,hath he not told you1 that he will give them eternal life1 and they shall never perish1 neither shall any pluck them out of his hand8 ,john x4 #bh4 ,will he lose his jewels1 because you cast them away as dirt8 ,he suffered more for souls than you1 and better knoweth the worth of souls6 ,and do you think that he will forget so dear a purchase8 or take it well that you rob him of that which he hath bought so dearly8 ,will you give the members and inheritance of ,christ to the devil1 and say1 ,they are ,satan's1 and none of ,christ's8 ,who art thou that judgest another man's servant8 #f4 ,church dividers are guilty of self-ignorance1 and pride1 and great unthankfulness against that ,god that beareth with so much in them1 who so censoriously cast off their brethren4 ,wert thou ever humbled for thy sin8 ,dost thou know who thou art1 and what thou carriest about thee1 and how much thou offendest ,god thyself8 ,if thou do1 surely thou wilt judge tenderly of thy brethren1 as knowing what a tender hand thou needest1 and what mercy thou hast found from ,god4 ,can he cruelly judge his brethren to hell upon his petty differences1 who is sensible how the gracious hand of his ,redeemer did so lately snatch him from the brink of hell8 ,can he be forward to condemn his brethren1 that hath been so lately and mercifully saved himself8 #g4 ,church dividers are the most successful servants of the devil1 being enemies to ,christ in his family and livery4 ,they gratify ,satan1 and all the enemies of the church1 and do the very work that he would have them do1 more effectually than open enemies could do it4 ,as mutineers in an army may do more to destroy it1 than the power of the enemy4 #h4 ,it is a sin that contradicteth all ,god's ordinances and means of grace2 which are purposely to procure and maintain the unity of his church4 ,the word and baptism is to gather them into one body1 and the ,lord's supper to signify and maintain their concord1 as being one bread1 and one body1 #a ,cor4 x4 #ag4 ,and all the communion of the church is to express and to maintain this concord4 ,the use of the ministry is much to this end1 to be the bonds and joints of this unity of believers1 ,eph4 iv4 #ac1 #ad1 #af4 ,all these are contemned and frustrated by dividers4 #i4 ,church division is a sin 7especially to us7 against as great and lamentable experiences as almost any sin can be4 ,about sixteen hundred years the church hath smarted by it4 ,in many countries where the gospel prospered1 and churches flourished1 division hath turned all into desolation1 and delivered them up to the curse of ,mahometanism and infidelity4 ,the contentions between ,constantinople and ,rome1 the eastern and the western churches1 have shaken the christian interest upon earth1 and delivered up much of the christian world to tyranny and blindness1 and given advantage to the papacy to captivate and corrupt much of the rest1 by pretending itself to be the centre of unity4 ,oh what glorious churches1 where the learned writers of those ages once lived1 are now extinct1 and the places turned to the worship of the devil and a deceiver1 through the ambition and contentions of the bishops1 that should have been the bonds of their unity and peace6 ,but doth ,england need to look back into history1 or look abroad in foreign lands1 for instances of the sad effects of discord8 ,is there any one1 good or bad1 in this age1 that hath spent his days in such a sleep1 as not to know what divisions have done1 when they have made such ruins in church and state1 and kindled such consuming flames1 and raised so many sects and parties1 and filled so many hearts with uncharitable rancour1 and so many mouths with slanders and revilings1 and turned so many prayers into sin1 by poisoning them with pride and factious oppositions1 and hath let out streams of blood and fury over all the land8 ,he that maketh light of the divisions of christians in these kingdoms1 or loveth not those that speak against them1 doth show himself to be so impenitent in them1 as to be one of those terrible effects of them1 that should be a pillar of salt to warn after-ages to take heed4 #aj4 ,yea1 this is a heinous aggravation of this sin1 that commonly it is justified1 and not repented of1 by those that do commit it4 ,when a drunkard or a whoremonger will confess his sin1 a church divider will stand to it and defend it2 and woe to them that call evil good1 and good evil6 ,impenitency is a terrible aggravation of sin4 #aa4 ,and it is yet the more heinous1 in that it is commonly fathered upon ,god4 ,if a drunkard or whoremonger should say1 ,god commandeth me to do it1 and ,i serve ,god by it1 would you not think this a horrid aggravation8 ,when did you ever know a sect or party1 how contrary soever among themselves1 but they all pretended ,god's authority1 and entitled him to their sin1 and called it his service1 and censured others as ungodly1 or less godly1 that would not do as bad as they8 ,st4 ,james is put to confute them that thought this wisdom was from above1 and so did glory in their sin1 and lie against the truth1 when their wisdom was from beneath1 and no better than earthly1 sensual1 and devilish4 ,for the wisdom from above1 is first pure1 then peaceable1 gentle1 easy to be entreated1 full of mercy1 c4 ,james iii4 #ag4 #ab4 ,church divisions are unlike to our heavenly state1 and in some regard worse than the kingdom of the devil1 for he would not destroy it by dividing it against itself1 ,matt4 xii4 #bf4 ,oh what a blessed harmony of united holy souls1 will there be in the heavenly ,jerusalem1 where we hope to dwell for ever6 ,there will be no discords1 envyings1 sidings1 or contendings1 one being of this party1 and another of that2 but in the unity of perfect love1 that world of spirits with joyful praise will magnify their ,creator4 ,and is a snarling envy or jarring discord the likely way to such an end8 ,is the church of ,christ a ,babel of confusion8 ,should they be divided1 party against party1 here1 that must be one in perfect love for ever8#aeh ,shall they here be condemning each other1 as none of the children of the ,most ,high1 who there must live in sweetest concord8 ,if there be shame in heaven1 you will be ashamed to meet those in the delights of glory1 and see them entertained by the ,lord of love1 whom you reviled and cast out of the church or your communion1 causelessly1 on earth4 ,remember now that schism1 and making parties and divisions in the church1 is not so small a sin as many take it for3 it is the accounting it a duty1 and a part of holiness1 which is the greatest cause that it prospereth in the world2 and it will never be reformed till men have right apprehensions of the evil of it4 ,why is it that sober people are so far and free from the sins of swearing1 drunkenness1 fornication1 and lasciviousness1 but because these sins are under so odious a character1 as helpeth them easily to perceive the evil of them4 ,and till church divisions be rightly apprehended1 as whoredom1 and swearing1 and drunkenness are1 they will never be well cured4 ,imprint therefore on your minds the true character of them1 which ,i have here laid down1 and look abroad upon the effects1 and then you will fear this confounding sin1 as much as a consuming plague4 ,sidenote3 ,two hinderances of our true apprehensions of schism4 ,the two great causes that keep divisions from being hated as they ought1 are1 #a4 ,a charitable respect to the good that is in church dividers1 carrying us to overlook the evil of the sin2 judging of it by the persons that commit it1 and thinking that nothing should seem odious that is theirs1 because many of them are in other respects of blameless1 pious conversations4 ,and indeed every christian must so prudently reprehend the mistakes and faults of pious men1 as not to asperse the piety which is conjunct2 and therefore not to make their persons odious1 but to give the person all his just commendations for his piety1 while we oppose and aggravate his sin2 because ,christ himself so distinguisheth between the good and the evil1 and the person and the sin1 and loveth his own for their good while he hateth their evil2 and so must we2 and because it is the grand design of ,satan1 by the faults of the godly to make their persons hated first1 and their piety next1 and so to banish religion from the world2 and every friend of ,christ must show himself an enemy to this design of ,satan4 ,but yet the sin must be disowned and opposed1 while the person is loved according to his worth4 ,christ will give no thanks for such love to his children1 as cherisheth their church-destroying sins4 ,there is no greater enemy to sin than ,christ1 though there be no greater friend to souls4 ,godliness was never intended to be a fortress for iniquity2 or a battery for the devil to mount his cannons on against the church2 nor for a blind to cover the powder-mines of hell4 ,satan never opposeth truth1 and godliness1 and unity so dangerously1 as when he can make religious men his instruments4 ,remember therefore that all men are vanity1 and ,god's interest and honour must not be sacrificed to theirs1 nor the ,most ,holy be abused1 in reverence to the holiest of sinful men4 ,the other great hinderance of our due apprehension of the sinfulness of divisions1 is our too deep sense of our sufferings by superiors1 and our looking so much at the evil of persecutions1 as not to look at the danger of the contrary extreme4 ,thus under the papacy1 the people of ,germany at ,luther's reformation were so deeply sensible of the papal cruelties1 that they thought by how many ways soever men fled from such bloody persecutors1 they were very excusable4 ,and while men were all taken up in decrying the ,roman idolatry1 corruptions1 and cruelties1 they never feared the danger of their own divisions till they smarted by them4 ,and this was once the case of many good people here in ,england1 who so much hated the wickedness of the profane and the haters of godliness1 that they had no apprehensions of the evil of divisions among themselves3 and because so many profane ones were wont to call sober1 godly people1 schismatics and factious1 therefore the very names began with many to grow into credit1 as if they had been of good signification1 and there had been really no such sin as schism and faction to be feared3 till ,god permitted this sin to break in upon us with such fury1 as had almost turned us into a ,babel1 and a desolation4 ,and ,i am persuaded ,god did purposely permit it1 to teach his people more sensibly to know the evil of that sin by the effects1 which they would not know by other means3 and to let them see when they had reviled and ruined each other1 that there is that in themselves which they should be more afraid of1 than of any enemy without4 ,direct4 ,v4 ,own not any cause which is an enemy to love2 and pretend neither truth1 nor holiness1 nor unity1 nor order1 nor any thing against it4#aei ,the spirit of love is that one vital spirit which doth animate all the saints4 ,the increase of love is the powerful balsam that healeth all the church's wounds2 though loveless1 lifeless physicians think that all these wounds must be healed by the sword4 ,and indeed the weapon-salve is now become the proper cure4 ,it is the sword that must be medicated1 that the wounds made by it may be healed4 ,the decays of love are the church's dissolution2 which first causeth scissures and separations1 and in process crumbleth us all to dust3 and therefore the pastors of the church are the fittest instruments for the cure1 who are the messengers of love1 and whose government is paternal1 and hurteth not the body2 but is only a government of love1 and exercised by all the means of love4 ,all christians in the world confess that love is the very life and perfection of all grace1 and the end of all our other duties1 and that which maketh us like to ,god2 and that if love dwelleth in us1 ,god dwelleth in us2 and that it will be the everlasting grace1 and the work of heaven1 and the happiness of souls2 and that it is the excellent way1 and the character of saints1 and the new commandment4 ,and all this being so1 it is most certain that no way is the way of ,god1 which is not the way of love2 and therefore what specious pretences soever they may have1 and one may cry up truth1 and another holiness1 and another order1 and another unity itself1 to justify their envyings1 hatred1 cruelties1 it is most certain that all such pretences are satanical deceits4#afj ,and if they bite and devour one another1 they are not like the sheep of ,christ1 but shall be devoured one of another1 ,gal4 v4 #ae4 ,love worketh no ill to his neighbour3 therefore love is the fulfilling of the law1 ,rom4 xiii4 #aj4 ,when papists that show their love to men's souls by racking their bodies1 and frying them in the fire1 can make them apprehensive of the excellency of that kind of love1 they may use it to the healing of the church4 ,in the mean time as their religion is1 such is their concord1 while all those are called members of their union1 and professors of their religion1 who must be burnt to ashes if they say the contrary4 ,they that give ,god an image and carcass of religion1 are thus content with the image and carcass of a church for the exercise of it4 ,and if there were nothing else but this to detect the sinfulness of the sect of quakers1 and many more1 it is enough to satisfy any sober man1 that it cannot be the way of ,god4 ,god is not the author of that spirit and way which tends to wrath1 emulation1 hatred1 railing1 and the extinction of christian love1 to all save their own sect and party4 ,remember1 as you love your souls1 that you shun all ways that are destructive to universal christian love4 ,direct4 ,,vi4 ,make nothing necessary to the unity of the church1 or the communion of christians1 which ,god hath not made necessary1 or directed you to make so4#afa ,by this one folly1 the papists are become the most notorious schismatics on earth2 even by making new articles of faith1 and new parts of worship1 and imposing them on all christians1 to be sworn1 subscribed1 professed1 or practised1 so as that no man shall be accounted a catholic1 or have communion with them1 7or with the universal church1 if they could hinder it17 that will not follow them in all their novelties4 ,they that would subscribe to all the ,scriptures1 and to all the ancient creeds of the church1 and would do any thing that ,christ and his apostles have enjoined1 and go every step of that way to heaven that ,peter and ,paul went1 as far as they are able1 yet if they will go no further1 and believe no more1 7yea1 if they will not go against some of this17 must be condemned1 cast out1 and called schismatics by these notorious schismatics4 ,if he hold to ,christ the universal ,head of the church1 and will not be subject or sworn to the pope1 the usurping head1 he shall be taken as cut off from ,christ4 ,and there is no certainty among these men what measure of faith1 and worship1 and obedience to them1 shall be judged necessary to constitute a church member3 for as that which served in the apostles' days1 and the following ages1 will not serve now1 nor the subscribing to all the other pretended councils until then will not serve without subscribing to the creed or council of ,trent2 so nobody can tell1 what new faith1 or worship1 or test of christianity1 the next council 7if the world see any more7 may require3 and how many thousand that are ,trent catholics now1 may be judged heretics or schismatics then1 if they will not shut their eyes1 and follow them any whither1 and change their religion as oft as the papal interest requireth a change4 ,of this ,chillingworth1 ,hales1 and ,dr4 ,h4 ,more have spoken plainly4#afb ,if the pope had imposed but one lie to be subscribed1 or one sin to be done1 and said ,all nations and persons that do not this1 are no christians1 or shall have no communion with the church1 the man that refuseth that imposed lie or sin1 is guiltless of the schism1 and doth but obey ,god1 and save his soul2 and the usurper that imposeth them1 will be found the heinous schismatic before ,god1 and the cause of all those divisions of the church4 ,and so if any private sectary shall feign an opinion or practice of his own to be necessary to salvation or church communion1 and shall refuse communion with those that are not of his mind and way1 it is he1 and not they1 that is the cause of the uncharitable separation4 ,direct4 ,,vii4 ,pray against the usurpations or intrusions of impious1 carnal1 ambitious1 covetous pastors into the churches of ,christ4#afc ,for one wicked man in the place of a pastor1 may do more to the increase of a schism or faction1 than many private men can do4 ,and carnal men have carnal minds and carnal interests1 which are both unreconcilable to the spiritual1 holy mind and interest2 for the carnal mind is enmity against ,god1 and is not subject to his law1 nor can be1 ,rom4 viii4 #g4 ,and they that are in the flesh cannot please ,god1 ver4 #h4 ,and you may easily conceive what work will be made in the ship1 when an enemy of the owner hath subtilly possessed himself of the pilot's place6 ,he will charge all that are faithful as mutineers1 because they resist him when he would carry all away4 ,and if an enemy of ,christ shall get to be governor of one of his regiments or garrisons1 all that are not traitors shall be called traitors1 and cashiered1 that they hinder not the treason which he intendeth4 ,and as then he that was born after the flesh1 persecuted him that was born after the ,spirit1 even so it is now3 but what saith the ,scripture8 ,cast out the bondwoman and her son1 c4 ,gal4 iv4 #bi1 #cj4 ,it is not the sacred office of the ministry1 nor the profession of the same religion1 that will cure the enmity of a carnal heart1 against both holiness and the holy seed4 ,the whole business of the world from age to age is but the management of that war1 proclaimed at sin's first entrance into the world1 between the seed of the woman and the serpent1 ,gen4 iii4 #ae2 and none of the serpent's seed are more cruel or more successful1 than those of them that creep into the armies of ,christ2 and especially that get the conduct of his regiments4#afd ,neither brotherhood nor unity of professed religion1 would hold the hands of malignant ,cain from murdering his brother ,abel4 ,the same religion1 and father1 and family reconciled not scoffing ,ishmael to ,isaac1 or profane ,esau to his brother ,jacob4 ,the family of ,christ1 and an apostle's office1 did not keep ,judas from being a traitor to his ,lord4 ,if carnal men invade the ministry1 they take the way of ease1 and honour1 and worldly wealth1 and strive for dominion1 and who shall be the greatest1 and care not how great their power and jurisdiction are1 nor how little their profitable work is2 and their endeavour is to fit all matters of worship and discipline to their ambitious1 covetous ends2 and the spiritual worshipper shall be the object of their hate3 and is it any wonder if the churches of ,christ be torn by schism1 and betrayed to profaneness1 where there are such unhappy guides8#afe ,direct4 ,,viii4 ,in a special manner1 take heed of pride2 suspect it and subdue it in yourselves1 and do what you can to bring it into disgrace with others4#aff ,only by pride cometh contention1 ,prov4 xiii4 #aj4 ,i never yet saw one schism made1 in which pride conjunct with ignorance was not the cause3 nor ever did ,i know one person forward in a schism1 7to my remembrance17 but pride was discernibly his disease4 ,i do not here intend 7as the papists7 to charge all with schism or pride1 that renounce not their understandings1 and choose not to give up themselves to a bestial subjection to usurpers or their pastors3 he that thinks it enough that his teacher hath reason and be a man1 instead of himself1 and so thinketh it enough that his teacher be a christian and religious2 must be also content that his teacher alone be saved3 7but then he must not be the teacher of such a damning way37 but by pride ,i mean a plain overvaluing of his own understanding1 and conceits and reasonings1 quite above all the evidences of their worth1 and an undervaluing and contempt of the judgments and reasonings of far wiser men1 that had evidence enough to have evinced his folly and error to a sober and impartial man4 ,undoubtedly it is the pride of priests and people1 that hath so lamentably in all ages torn the church4 ,he that readeth the histories of schisms and church confusions1 and marketh the effects which this age hath showed1 will no more doubt whether pride were the cause1 than whether it was the wind that blew down trees and houses1 when he seeth them one way overturned by multitudes1 where the tempest came with greatest force4 ,therefore a bishop must be no novice1 lest being lifted up with pride 7 7 he fall into the condemnation of the devil1 #a ,tim4 iii4 #f4 ,and if such stars fall from heaven1 no wonder if they bring many down headlong with them4 ,humble souls dwell most at home1 and think themselves unworthy of the communion of their brethren1 and are most quarrelsome against their own corruptions4 ,they do nothing in strife and vain-glory1 but in lowliness of mind each one esteemeth other better than themselves1 ,phil4 ii4 #b1 #c2 and judge not lest they be judged1 ,matt4 vi4 #a4 ,and is it likely such should be dividers of the church8 ,but proud men must either be great and domineer1 and as ,diotrephes1 #c ,john #i1 #aj1 love to have the pre-eminence1 and cast the brethren out of the church1 and prate against their faithfullest pastors with malicious words2 or else must be noted for their supposed excellencies1 and set up themselves1 and speak perverse things1 to draw away disciples after them1 ,acts xx4 #cj2 and think the brethren unworthy of their communion1 and esteem all others below themselves2 and1 as the church of ,rome1 confound communion and subjection1 and think none fit for their communion that obey them not1 or comply not with their opinion and will4 ,there is no hope of concord where pride hath power to prevail4 ,direct4 ,,ix4 ,take heed of singularity1 and narrowness of mind1 and unacquaintedness with the former and present state of the church and world4 ,men that are bred up in a corner1 and never read nor heard of the common condition of the church or world1 are easily misled into schism1 through ignorance of those matters of fact that would preserve them4 ,abundance of this sort of honest people that ,i have known1 have known so little beyond the town or country where they lived1 that they have thought they were very catholic in their communion1 because they had one or two congregations1 and divided not among themselves4 ,but for the avoiding of schism1 #a4 ,look 7with pity7 on the unbelieving world1 and consider that christians of all sorts are but a sixth part of the whole earth4 ,and then1 #b4 ,consider of this sixth part how small a part the reformed churches are4 ,and if you be willing to leave ,christ any church at all1 perhaps you will be loth to separate yet into a narrower party1 which is no more to all the world1 than one of your cottages is to the whole kingdom4 ,and is this all the kingdom on earth that you will ascribe to ,christ8 ,is the ,king of the church1 the ,king only of your little party8 ,though his flock be but a little flock1 make it not next to none2 as if he came into the world on so low a design as the gathering of your sect only4 ,the less his flock is1 the more sinful it is to rob him of it1 and make it lesser than it is4 ,it is a little flock1 if it contained all the christians1 protestants1 ,greeks1 ,armenians1 ,abassines1 and papists on the earth4 ,be singular and separate from the unbelieving world1 and spare not2 and be singular in holiness from profane and nominal hypocritical christians2 but affect not to be singular in opinion or practice1 or separated in communion1 from the universal church1 or generality of sound believers3 or if you forsake some common error1 yet hold still the common love and communion with all the faithful1 according to your opportunities4 #c4 ,and it will be very useful when you are tempted to separate from any church for the defectiveness of its manner of worship1 to inquire how ,god is worshipped in all the churches on earth1 and then consider1 whether if you lived among them you would forsake communion with them all1 for such defects 7while you are not forced to justify or approve them74#afg #d4 ,and it is very useful to read church history1 and to understand what heresies have been in times past1 and what havoc schisms have caused among christians3 for if this much had been known by well meaning persons in our days1 we should not have seen those same opinions applauded as new light1 which were long ago exploded as old heresies3 nor should we have seen many honest people1 taking that same course to reform the church now1 and advance the gospel1 which in so many ages and nations hath heretofore destroyed the church1 and cast out the gospel4 ,a narrow soul1 that taketh all ,christ's interest in the world1 to lie in a few of their separated meetings1 and shutteth up all the church in a nutshell1 must needs be guilty of the foulest schisms4 ,it is a catholic spirit and catholic principles1 loving a christian as a christian1 abhorring the very names of sects and parties as the church's wounds1 that must make a catholic indeed4 ,direct4 ,x4 ,understand well the true difference between the visible church and the world1 lest you should think that you are bound to separate as much from a corrupted church as from the world4 ,it is not true faith1 but the profession of true faith1 that maketh a man fit to be acknowledged a member of the visible church4 ,if this profession be unsound1 and accompanied with a vicious life1 it is the sin and misery of such a hypocrite1 but it doth not presently put him as far unrelated to you1 as if he were an infidel without the church6 ,if you ask what advantage have such unsound church members8 ,i answer with the apostle1 ,rom4 iii4 #a1 #b1 ,much every way1 chiefly because unto them are committed the oracles of ,god4 ,chap4 ix4 #d1 ,to them pertaineth the adoption and the glory and covenants1 and the giving of the law1 and the service of ,god1 and the promises4 ,till the church find cause to cast them out1 they have the external privileges of its communion4 ,it hath made abundance to incur the guilt of sinful separation to misunderstand those texts of ,scripture that call christians to separate from heathens1 infidels1 and idolaters3 as #b ,cor4 vi4 #ag1 ,wherefore come out from among them1 and be ye separate1 saith the ,lord1 c4 ,the text speaketh only of separating from the world who are infidels and idolaters1 and no members of the church2 and ignorant people ordinarily expound it1 as if it were meant of separating from the church because of the ungodly that are members of it3 but that ,god that knew why he called his people to separate from the world1 doth never call them to separate from the church universal1 nor from any particular church by a mental separation so as to unchurch them4 ,we read of many loathsome corruptions in the churches of ,corinth1 ,galatia1 ,laodicea1 c42 but yet no command to separate from them4 ,so many abuse ,rev4 xviii4 #d1 ,come out of her1 my people2 as if ,god commanded them to come out of a true church because of its corruptions or imperfections1 because he calleth them out of ,babylon6 ,it is true1 you must partake with no church in their sins1 but you may partake with any church in their holy profession and worship1 so far as you can do it without partaking with them in their sins4 ,direct4 ,,xi4 ,understand what it is that maketh you partakers of the sins of a church1 or any member of it1 lest you think you are bound to separate from them in good1 as well as in evil4 ,many fly from the public assemblies1 lest they partake of the sins of those that are there present4 ,certainly nothing but consent 7direct or indirect7 can make their faults to become yours4 ,and therefore nothing which signifieth not some such consent should be on that account avoided4 #a4 ,if you by word1 or subscription1 or furtherance1 own any man's sin1 you directly consent to it4 #b4 ,if you neglect any duty which lieth upon you for the cure of his sin1 you indirectly consent2 for you consent that he shall rather continue in his sin1 than you will do your part to help him out of it4 ,consider therefore how far you are bound to reprove any sin1 or to use any other means for the reformation of it1 whether it be in the pastor or the people2 and if you neglect any such means1 your way is to reform your own neglect1 and do your duty1 and not to separate from the church1 before you have done your duty to reform it4 ,but if you have done all that is your part1 then the sin is none of yours1 though you remain there present4 ,sidenote3 ,whether presence be not a consent to sin4 ,it is a turbulent fancy and disquieting error of some people1 to think that their presence in the assembly1 and continuance with the church1 doth make them guilty of the personal faults of those they join with3 if so1 who would ever join with any assembly in the world8 ,quest4 ,but what if they be gross and scandalous sinners that are members of the church8 ,answ4 ,if you be wanting in your duty to reform it1 it is your sin2 but if bare presence made their sins to be ours1 it would also make all the sins of the assembly ours2 but no word of ,god doth intimate any such thing4 ,paul never told the churches of ,galatia and ,corinth so1 that had so many defiled members4 ,quest4 ,but what if they are sins committed in the open assembly1 even by the minister himself in his praying1 preaching1 and other administrations8 and what if all this be imposed on him by a law1 and so ,i am certain beforehand that ,i must join with that which is unwarrantable in ,god's worship8 ,answ4 ,the next direction containeth those distinctions that are necessary to the answer of this4 ,direct4 ,,xii4 ,distinguish carefully1 #a4 ,between a minister's personal faults and his ministerial faults4 #b4 ,between his tolerable weaknesses and his intolerable insufficiencies4 #c4 ,and between the work of the minister and of the congregation4 ,and then you will see your doubt resolved in these following propositions4 #a4 ,a minister's personal faults 7as swearing1 lying1 drunkenness1 c47 may damn himself1 and must be matter of lamentation to the church1 and they must do their best to reform them1 or to get a better pastor by any lawful means4#afh ,but in case they cannot1 his sin is none of theirs1 nor doth it make his administration null or ineffectual2 nor will it allow you to separate from the worship which he administereth4 ,though many of the priests were wicked men1 the godly ,jews were not thereby disobliged from ,god's public worship1 or sacrifices which were to be offered by their hands4 ,otherwise how sad a case were the church in1 that must answer for the sins which they never committed1 nor could reform4 ,but no ,scripture chargeth this upon them4 #b4 ,it is not all ministerial faults that will allow you to separate from or disown a minister2 but only those that prove him or his ministration utterly intolerable4#afi ,such are1 #a4 ,an utter insufficiency in knowledge or utterance for the necessary parts of the ministerial work3 as if he be not able to teach the necessary points of the christian religion1 nor to administer the sacraments and other parts of public worship4 #b4 ,if he set himself to oppose the very ends of his ministry1 and preach down godliness1 or any part of it that is of necessity to salvation3 for then he doth the devil's work1 in seeking the damnation of souls1 and so maketh himself the devil's minister1 and is not the minister of ,christ3 for the end is essential to the relation4 ,herein ,i include a preacher of heresy that doth preach up any damning error1 and preach down any necessary saving truth2 that is1 that preacheth such error as subverteth either faith or godliness1 and doth more harm in the church than good4 #c4 ,if he so deprave ,god's public worship as to destroy the substance of it1 and make it unacceptable1 and offer up a public false worship to ,god1 which he disowneth in the very matter of it4 ,as if he put up blasphemy for praise and prayer1 or commit idolatry1 or set up new sacraments1 and guide the people thus in public worship4 ,as the papist priests do that adore bread with divine worship1 and pray to the dead1 and offer real sacrifices for them1 c43 such worship is not to be joined in4 #d4 ,or if they impose any actual sin upon the people3 as in their responds to speak any falsehood1 or to adore the bread1 or the like3 these faults discharge us from being present with such pastors at such worship4 ,but besides these there are many ministerial faults which warrant not our separation4 ,as1 #a4 ,the internal vices of the pastor's mind though manifested in their ministration3 as some tolerable errors of judgment1 or envy and pettish opposition to others4 ,some indeed preach ,christ of envy and strife1 and some of good will3 the one preach ,christ of contention1 not sincerely1 supposing to add affliction to my bonds2 but the other of love1 c4 ,phil4 i4 #ae4 ,here is an odious vice in the public ministry1 even an endeavour to increase the sufferings of the apostle2 yet it was lawful to hear such preachers2 though not to prefer them before better4 ,most sects among christians are possessed with a tang of envy and uncharitableness against dissenters1 which useth to break forth in their preaching and praying3 and yet it is lawful to join with such4 #b4 ,it is not unlawful to join with a minister that hath many defects and infirmities in his ministration or manner of worship3 as if he preach with some ignorance1 disorder1 unfit expressions or gestures1 unmeet repetitions2 or if he do the like in prayer1 or in the sacraments1 putting something last that should be first1 and leaving out something that should be said1 or praying coldly and formally4 ,these and such like are faults which we should do our best to reform2 and we should not prefer such a ministry before a better2 but it is lawful and a duty to join with such1 when we have no better4 ,for all men are imperfect1 and therefore the manner of worship as performed by them will be imperfect4 ,imperfect men cannot be perfect in their ministrations3 we must join with a defective and imperfect mode of worship1 or join with none on earth3 and we must perform such or none ourselves4 ,which of you dare say that in your private prayers1 you have no disorder1 vain repetitions1 flatness1 or defects8 #c4 ,it is not unlawful to join with a minister that hath some material error or untruth in his preaching or praying1 so be it we be not called to approve it1 or make it ours1 and so it be not pernicious and destructive to the ends of his ministry4 ,for all men have some error1 and they that have them may be expected sometimes to vent them4 ,and it is not our presence that is any signification of our consent to their mistakes4 ,if we run away from all that vent any untruth or mistake in public or private worship1 we shall scarce know what church or person we may hold communion with3 the reason of this followeth4 #c4 ,the sense of the church1 and all its members1 is to be judged of by their public professions1 and not by such words of a minister which are his own1 and never had their consent4 ,i am by profession a christian1 and the ,scripture is the professed rule of my religion2 and when ,i go to the assemblies1 ,i profess to worship ,god according to that rule3 ,i profess myself a hearer of a minister of the gospel1 that is to preach the word of ,god1 and that hath promised in his ordination1 out of the holy ,scriptures to instruct the people committed to his charge1 and to teach nothing 7as required of necessity to eternal salvation7 but that which he shall be persuaded may be concluded and proved by the ,scripture4 ,this he professed when he was ordained1 and ,i profess by my presence1 only to hear such a preacher of the gospel1 and worship ,god with him in those ordinances of worship1 which ,god hath appointed4 ,now if this man shall drop in any mistake in preaching1 or modify his prayers or administrations amiss1 and do his part weakly and disorderly1 the hearers are no way guilty of it by their presence4 ,for if ,i must run away from ,god's public worship because of men's misperformance1 #a4 ,i should join with none on earth2 for a small sin may no more be wilfully done or owned than a greater4 #b4 ,and then another man's weakness may disoblige me and discharge me from my duty4 ,to order and word his prayers and preaching aright1 is part of the minister's own work1 and not the people's2 and if he do it well1 it is no commendation to me that am present1 but to himself2 and therefore if he do it amiss1 it is no fault of mine or dispraise to me1 but to himself4 ,if the common-council of ,london1 or the court of aldermen1 agree to petition the king for the renewing of their charter1 and commit the expressing of their request to their recorder1 in their presence2 if he petition for something else instead of that which he was intrusted with1 and so betray them in the substance of his business1 they are openly to contradict him and disown his treachery or mistake2 but if he deliver the same petition which he undertook with stammering1 disorder1 defectiveness1 and perhaps some mixture of untruths in his additional reasons and discourse1 this is his failing in the personal performance of his duty1 and no way imputable to them that sent him1 and are present with him1 though 7in modesty7 they are silent and speak not to disown it2 for how can it be their fault that a man is wanting in his personal sufficiency and duty 7unless it be that they choose not a better74 ,and whether he speak ex tempore or more deliberately1 in a written form or without1 in words that other men taught him or wrote for him1 or in words of his own devising1 it altereth not their case4 ,sidenote3 ,of imposed defective liturgies4 ,object4 ,but if a man fail through weakness in his own performance1 ,i know not of that beforehand2 but if his faulty manner of praying be prescribed and imposed on him by a law1 then ,i know it beforehand1 and therefore am guilty of it4 ,answ4 ,to avoid confusion1 fix upon that which you think is the thing sinful4 #a4 ,either it is because the prayers are defective and faulty4 #b4 ,or because they are imposed4 #c4 ,or because you know the fault beforehand4 ,but none of all these can prove your joining with them sinful4 #a4 ,not because they are faulty2 for you may join with as faulty prayers1 you confess1 if not imposed4#agj #b4 ,not because imposed1 7#a47 ,because that is an extenuation1 and not an aggravation3 for it proveth the minister less voluntary of the two than those are that do it without any command1 though the error of their own judgments 7as most erroneous persons will74 7#b47 ,because 7though lawful things oft become unlawful when superiors forbid them1 yet7 no reason can be given why a lawful thing should become unlawful1 because a lawful superior doth command it4 ,else superiors might take away all our christian liberty1 and make all things unlawful to us by commanding them4 ,you would take it for a wild conceit in your children or servants1 if they say1 when you bid them learn a catechism1 or use a form of prayer1 ,it was lawful to us till you commanded us to do it2 but because you bid us do it1 it is unlawful4 ,if it be a duty to obey governors in all lawful things1 then it is not a sin to obey them4 #c4 ,and it is not your knowing beforehand that maketh it unlawful3 for1 #a4 ,i know in general beforehand1 that all imperfect men will do imperfectly2 and though ,i know not the particular1 that maketh it never the lawfuller1 if foreknowledge itself did make it unlawful4 #b4 ,if you know that e4 g4 an antinomian or some mistaken preacher would constantly drop some words for his error in prayer or preaching1 that will not make it unlawful in your own judgment for you to join1 if it be not a flat heresy4 #c4 ,it is another man's error or fault that you foreknow1 and not your own2 and therefore foreknowledge maketh it not your own4 #d4 ,god himself doth as an universal cause of nature concur with men in those acts which he foreknoweth they will sinfully do2 and yet ,god is not to be judged either an author or approver of the sin because of such concurrence and foreknowledge3 therefore our foreknowledge maketh us no approvers1 or guilty of the failings of any in their sacred ministrations1 unless there be some other guilt4 ,if you say that it is no one of these that maketh it unlawful1 but all together1 you must give us a distinct argument to prove that the concurrence of these three will prove that unlawful1 which cannot be proved so by any of them alone1 for your affirmation must not serve the turn2 and when we know your argument1 ,i doubt not but it may be answered4 ,one thing ,i still confess may make any defective worship to be unlawful to you2 and that is1 when you prefer it before better1 and may 7without a greater inconvenience7 enjoy an abler ministry1 and purer administration1 but will not4 ,object4 ,but he that sitteth by in silence1 in the posture as the rest of the congregation1 seemeth to consent to all that is said and done3 and we must avoid all appearance of evil4 ,answ4 ,the appearance of evil which is evil indeed1 must be always avoided2 but that appearance of evil which is indeed good1 must not be avoided4 ,we must not forsake our duty lest we seem to sin3 that were but to prefer hypocrisy before sincerity1 and to avoid appearances more than realities4 ,the omission of a duty is a real sin2 and that must not be done to avoid a seeming sin4 ,and whom doth it appear so to8 ,if it appear evil to the blind or prejudiced1 it is their eyes that must be cured2 but if it appear so to the wise1 then it is like it is evil indeed3 for a wise man should not judge that to be evil that is not4 ,but ,i confess that in a case that is altogether indifferent1 even the mistakes of the ignorant may oblige us to forbear3 but the worship of ,god must not be so forborne4 ,it is an irrational fancy to think that you must be uncivil1 by contradicting1 or covering your heads1 or doing something offensive to the congregation1 when any thing is said or done which you disallow4 ,your presence signifieth your consent to all that you profess1 even to worship ,god according to his word1 and not to all the human imperfections that are there expressed4 ,direct4 ,,xiii4 ,distinguish carefully between your personal private duties1 and the duty of the pastor or church with which you must concur4 ,and do not think1 that if the church or pastor do not their duty1 that you are bound to do it for them4 ,to cast out an obstinate1 impenitent sinner by sentence from the communion of the church1 is the pastor's or church's duty1 and not yours1 unless in concurrence or subserviency to the church4 ,therefore if it be not done1 inquire whether you did your duty towards it3 if you did1 the sin is none of yours2 for it is not in your power to cast out all that are unworthy from the church4 ,but private familiarity is in your power to refuse2 and with such know not to eat4 ,direct4 ,,xiv4 ,take the measure of your accidental duties more from the good or hurt of the church1 or of many1 than from the immediate good or hurt that cometh to yourself4 ,you are not to take that for the station of your duty1 which you feel to be most to the commodity of your souls2 but that in which you may do ,god most service4 ,if the service of ,god for the good of many1 require you to stay with a weaker minister1 and defective administrations1 you will find in the end that this was not only the place of your duty1 but also of your benefit3 for your life is in ,god's hands1 and all your comforts2 and that is the best way to your peace and happiness1 in which you are most pleasing unto ,god1 and have his promise of most acceptance and grace4 ,i know the least advantage to the soul must be preferred before all earthly riches2 but not before the public good4 ,yea1 that way will prove most advantageous to us1 in which we exercise most obedience4 ,direct4 ,,xv4 ,take heed of suffering prejudice and fancy to go for reason1 and raise in your minds unjustifiable distastes of any way or mode of worship4 ,it is wonderful to see what fancy and prejudice can do6 ,get once a hard opinion of a thing1 and your judgments will make light of all that is said for it1 and will see nothing that should reconcile you to it4 ,partiality will carry you away from equity and truth4 ,abundance of things appear now false and evil1 to men that once imagine them to be so1 which would seem harmless1 if not laudable1 if they were tried by a mind that is clear from prejudice4 ,direct4 ,,xvi4 ,judge not of doctrines and worship by persons1 but rather of persons by their doctrine and worship 7together with their lives74 ,the world is all prone to be carried by respect to persons4 ,i confess where any thing is to be taken upon trust1 we must rather trust the intelligent1 experienced1 honest1 and credible1 than the ignorant and incredible2 but where the word of ,god must be our rule1 it is perverse to judge of things by the persons that hold them or oppose them3 sometimes a bad man may be in the right1 and a good man in the wrong4 ,try the way of the worst men before you reject it 7in disputable things74 ,and try the opinions and way of the best and wisest before you venture to receive them4 ,direct4 ,,xvii4 ,enslave not yourselves to any party of men1 so as to be over-desirous to please them1 nor over-fearful of their censure4 ,have a respect to all the rest of the world as well as them4 ,most men that once engage themselves in a party1 do think their honour and interest is involved with them1 and that they stand or fall with the favour of their party1 and therefore make them 7before they are aware7 the masters of their consciences4 ,direct4 ,,xviii4 ,regard more the judgment of aged1 ripe1 experienced men1 that have seen the fruits of the various courses of professors of religion1 than of the young1 unripe1 unexperienced1 hot-headed sort4 ,zeal is of great use to execute the resolutions of a well-informed man3 and the zeal of others is very useful to warm the hearts of such as do converse with them4 ,but when it comes to matter of judgment once1 to decide a case of difficulty1 aged experience hath far the advantage2 and in no cases more1 than in those where peace and concord are concerned1 where rash1 hot-headed youth is very prone to precipitant courses1 which must be afterwards repented of4 ,direct4 ,,xix4 ,when fervent1 self-conceited people would carry down all by censoriousness and passion1 it is time for the pastors and the aged and riper sort of christians openly to rebuke them1 and appear against them1 and stand their ground1 and not to comply with the misguided sort to escape their censures4 ,nothing hath more caused schisms in the church 7except the pride and ambition of the clergy7 than that the riper and more judicious sort of people1 together with the ministers themselves1 have been so loth to lie under the bitter censures of the unexperienced1 younger1 hotter sort2 and to avoid such censures and keep in with them1 they have followed those whom they should have led1 and have been drawn quite beyond their own understandings4 ,god hath made wisdom to be the guide of the church1 and zeal to follow and diligently execute the commands of wisdom4 ,let ignorant1 well meaning people censure you as bitterly as they please1 yet keep your ground1 and be not so proud or weak as to prefer their good esteem before their benefit1 and before the pleasing of ,god4 ,sin not against your knowledge to escape the censure of the ignorant4 ,if you do1 ,god will make those men your scourges whom you so much overvalued3 and they shall prove to their spiritual fathers as cockered children 7like ,absalom7 do to their natural fathers1 and perhaps be the breaking of your hearts4 ,but if the pastors and the riper1 experienced christians will stand their ground1 and stick together1 and rebuke the exorbitancies of the censorious younger ones1 they will maintain the credit of the gospel1 and keep the truth1 and the church's peace1 and the hotspurs will in time either repent and be sober1 or be shamed and disabled to do much hurt4 ,direct4 ,,xx4 ,take heed how you let loose your zeal against the pastors of the church1 lest you bring their persons and next their office into contempt1 and so break the bonds of the church's unity and peace4 ,there is no more hope of maintaining the church's unity and concord without the ministry1 than of keeping the strength or unity of the members without the nerves4 ,if these nerves be weak or labour of a convulsion or other disease1 it is curing and strengthening them1 and not the cutting them asunder1 that must prove to the welfare and safety of the body4 ,meddle with the faults of the ministry only so far as tendeth to a cure1 of them or of the church1 but not to bring them into disgrace1 and weaken their interest in the people1 and disable them from doing good4 ,abhor that proud1 rebellious spirit1 that is prone to set up itself against the officers of ,christ1 and under pretence of greater wisdom or holiness1 to bring their guides into contempt2 and is picking quarrels with them behind their back1 to make them a scorn or odious to the hearers4 ,indeed a minister of ,satan that doth more harm in the church than good1 must be so detected as may best disable him from doing harm4 ,but he that doth more good than hurt1 must so be dissuaded from the hurt as not to be disabled from the good4 ,my brethren1 be not many masters1 7or teachers17 knowing that ye shall receive the greater condemnation1 ,james iii4 #a4 ,direct4 ,,xxi4 ,look more with an eye of charity on what is good in others and their worship of ,god1 than with an eye of malice to carp at what appeareth evil4 ,some men have such distempered eyes1 that they can see almost nothing but faultiness in any thing of another party which they look at2 envy and faction make them carp at every word and every gesture3 and they make no conscience of aggravating every failing1 and making idolatry of every mistake in worship1 and making heresy or blasphemy of every mistake in judgment1 and making apostasy of every fall2 nay1 perhaps the truth itself shall have no better a representation4 ,as ,dr4 ,h4 ,more well noteth1 ,it would do much more good in the world1 if all parties were forwarder to find out and commend what is good in the doctrine and worship of all that differ from them4 ,this would win them to hearken to reforming advice1 and would keep up the credit of the common truths and duties of religion in the world1 when this envious snarling at all that others do1 doth tend to bring the world to atheism1 and banish all reverence of religion1 together with christian charity1 from the earth4 ,direct4 ,,xxii4 ,keep not strange to those from whom you differ1 but be acquainted with them1 and placidly hear what they have to say for themselves3 or else converse with them in christian love in all those duties in which you are agreed1 and this 7if you never talk of your differences7 will do much to reconcile you in all the rest4#aga ,it is the common way of division1 uncharitableness1 yea1 and cruelty at last1 to receive hard reports of those that differ from us behind their backs1 and to believe and aggravate all1 and proceed to detraction and contention at a distance1 and in the dark1 and never be familiarly acquainted with them at all4 ,there is something in the apprehension of places1 and persons1 and things1 by the eye-sight1 which no reports are able to match3 and so there is that satisfaction about men by familiar acquaintance1 which we cannot attain by hearsay from any1 how judicious soever4 ,all factions commonly converse together1 and seek no familiar converse with others1 but believe them to be any thing that is naught1 and then report them to be so1 before they ever knew the persons of whom they speak4 ,i am persuaded this is one of the greatest feeders of enmity1 uncharitableness1 contention1 and slanders in the world4 ,i speak it upon great observation and experience1 ,i have seldom heard any man bitterly oppose the servants of ,christ1 but either grossly wicked1 or those that never had much acquaintance with them2 and ,i see commonly1 how bitter soever men were before1 when once they converse together1 and grow acquainted1 they are more reconciled4 ,the reason is1 partly because they find less evil and more good in one another than before they did believe to be in them2 and partly because uncharitableness and malice1 being an ugly monster1 is bolder at a distance1 but ashamed of itself before your face3 and therefore the pens of the champions of malice are usually more bitter than their tongues when they speak to you face to face4 ,of all the furious adversaries that have raged against me in the latter part of my life1 ,i remember not one enemy that ,i have1 or ever had1 that was ever familiar or acquainted with me2 and ,i have myself heard ill reports of many1 which by personal acquaintance ,i have found to be all false4 ,keep together1 and either silence your differences1 or gently debate them2 yea1 rather chide it out1 then withdraw asunder4 ,familiarity feedeth love and unity4 ,direct4 ,,xxiii4 ,whenever you look at any corruption in the church1 look also at the contrary extreme1 and see and avoid the danger of one as well as of the other4 ,be sure every error and church corruption hath its extreme1 and if you do not see it1 and the danger of it1 you are the liker to run into it4 ,look well on both sides if you would be safe4 ,direct4 ,,xxiv4 ,worship ,god yourselves in the purest manner1 and under the most edifying ministry that lawfully you can attain2 but be not too forward to condemn others that reach not to your measure1 or attain not so much happiness2 and deny not personal communion sometimes1 with churches that are more blemished1 and less fit for communion4 ,and when you cannot join locally with them1 let them have the communion of your hearts1 in faith and charity1 and prayer for each other4 ,i fear not here openly to tell the world1 that if ,i were turned loose to my own liberty1 ,i would ordinarily worship ,god in that manner that ,i thought most pure and agreeable to his will and word2 but ,i would sometimes go to the churches of other christians1 that were fit for christian communion1 if there were such about me2 sometimes to the independents1 sometimes to the moderate anabaptists1 sometimes to such as had a liturgy as faulty as that of the ,greek or the ,ethiopian churches2 to show by my practice1 what communion my heart hath with them all4 ,direct4 ,,xxv4 ,take heed that you interest not religion or the church in civil differences4#agb ,this error hath divided and ruined many famous churches1 and most injuriously made the holy truth and worship of ,god to be a reproach and infamy among selfish1 partial1 carnal men4 ,when princes and states fall out among themselves1 they will needs draw the ministers to their sides1 and then one side will certainly condemn them1 and call them all that self-interest and malice can invent2 and commonly when the controversy is only in point of law or politics1 it is religion that bears the blame of all3 and the differences of lawyers and statesmen must be charged upon divines1 that the devil may be able to make them useless1 as to the good of all that party that is against them1 and may make religion itself be called rebellion4 ,and oh that ,god would maintain the peace of kingdoms2 and kings and subjects were all lovers of peace1 the rather because the differences in states do cause so commonly divisions in the church4 ,it would make a man wonder 7and a lover of history to lament7 to observe in the differences between the pope and ,henry the fourth1 and other emperors1 how the historians are divided1 one half commending him that the other half condemneth2 and how the bishops and churches were one half for the pope1 and the other for the emperor2 and one half still accounted rebels or schismatics by the other1 though they were all of one religion4 ,it is more to ruin the church1 than kingdoms1 that ,satan laboureth so much to kindle wars1 and breed civil differences in the world2 and therefore let him that loveth the church's peace1 be an obedient subject1 and an enemy of sedition1 and a lover and defender of the civil peace and government in the place that ,god hath set him in3 for this is pleasing unto ,god4 ,i know there are some1 that with too bloody and calamitous success1 have in most ages given other kind of directions for the extirpation of error1 heresy1 and schism1 than ,i have here given3#agc but ,god hath still caused the most wise1 and holy1 and charitable1 and experienced christians to bear their testimony against them4 ,and he hath ever caused their way of cruelty to turn to their own shame3 and though 7like treasons and robberies7 it seem for the time present to serve their turn1 it is bitterness in the end1 and leaveth a stinking memorial of their names and actions to posterity4 ,and the treatises of reconcilers1 7such as our ,halls1 ,ushers1 ,bergius1 ,burroughs1 and many other17 by the delectable savour of unity and charity1 are sweet and acceptable to prudent and peaceable persons1 though usually unsuccessful with the violent that needed them4 ,besides the forecited witness of ,sir ,francis ,bacon1 c4 ,i will here add one of the most ancient1 and one or two of this age1 whom the contrary-minded do mention with the greatest honour4 ,justin ,martyr1 ,dial4 cum ,tryph4 doth at large give his judgment1 that a judaizing christian1 who thinketh it best to be circumcised and keep the law of ,moses1 be suffered in his opinion and practice1 and admitted to the communion and privileges of the church1 and loved as one that may be saved in that way1 so be it he do not make it his business to persuade others to his way1 and teach it as necessary to salvation or communion2 for such he doth condemn4 ,king ,james by the pen of ,is4 ,casaubon telleth ,cardinal du ,perron1 that ,his ,majesty thinketh1 that for concord there is no nearer way1 than diligently to separate things necessary from the unnecessary1 and to bestow all our labour that we may agree in the things necessary1 and that in things unnecessary there may be place given for christian liberty4 ,the king calleth these things simply necessary1 which either the word of ,god expressly commandeth to be believed or done1 or which the ancient church did gather from the word of ,god by necessary consequence4---- ,grotius ,annot4 in ,matt4 xiii4 #da1 is so full and large upon it1 that ,i must entreat the reader to peruse his own words2 where by arguments and authority he vehemently rebuketh the spirit of fury1 cruelty1 and uncharitableness1 which under pretence of government1 discipline1 and zeal1 denieth that liberty and forbearance1 even to heretics and offenders1 7much more when to the faithful ministers of ,christ17 which human frailty hath made necessary1 and ,christ hath commanded his servants to grant4 ,concluding1 ,ubi solitudinem fecerant1 pacem appellabant 7as ,tertul474 ,et his omnibus obtendi solet studium divini nominis2 sed plerumque obtendi tantum4 ,nam ,deus dedignatur coacta servitia2 nec placere illi potest quod vi humana exprimitur4 ,reipsa solent qui id faciunt non nomini divino1 sed suis honoribus1 suis commodis et tranquillitati consulere2 quod scit ille qui mentes introspicit4 ,atque ita fit1 ut lolium evellatur cum tritico1 innocentes cum nocentibus3 immo ut triticum spe sumatur pro lolio3 non enim tam bene agitur cum rebus humanis1 ut semper meliora pluribus aut validioribus placeant3 sed ut in grege taurus1 ita inter homines1 qui viribus est editior1 imbecilliorem cdit3 et iidem spe qu pati se qurebantur1 mox in alios audent4--,lege ctera4 ,again1 ,i entreat those that would escape the sin of schism1 to read seriously the foresaid ,treatises of peacemakers2 especially ,bishop ,hall's ,peacemaker2 ,bishop ,usher's ,sermon on ,ephes4 iv4 #c2 and ,mr4 ,jeremy ,burroughs' ,irenicum3 to which ,i may add ,mr4 ,stillingfleet's ,irenicum1 for the hot contenders about church government2 though ,i believe all the substance of church order to be of divine institution3 and ,jac4 ,acontii ,stratag4 ,satan4 ,and it must be carefully noted1 that one way by which ,satan tempteth men into church divisions1 is by an over-vehement zeal against dividers2 and so he would draw the rulers of the world1 under pretence of a zeal for unity and peace1 to raise persecutions against all that are guilty of any excess of scrupulosity about church communion1 or of any principles or practices which a little swerve from true catholicism3 and so by the cruelty of their penalties1 silencing ministers1 and vexing the people1 they much increase the divisions which they would heal3 for when ,satan cannot do his work barefaced and directly1 he useth to be the forwardest in seeming to do good1 and to take part with ,christ1 and truth1 and godliness2 and then his way is to over-do3 he will be over-orthodox1 and over-godly1 and over-peaceable1 that he hug the church and truth to death1 by his too hard embracements4 ,as in families and neighbourhoods1 some cross words must be passed over if we would have peace2 and he that for every provoking1 unpeaceable word of another1 will raise a storm1 shall be himself the most unpeaceable3 so is it in the church2 he that cannot bear with the weaknesses of the younger sort of christians1 who are too much inclined by their zeal against sin1 to dividing ways1 but will presently let fly at them as schismatics1 and make them odious1 and excommunicate or punish them according to his wrath1 shall increase the zeal and the number of dividers1 and prove himself the greatest divider4 ,and by this violence and destroying zeal of orthodox rulers1 against the real faults and infirmities of some separating1 well meaning men1 a far greater number of heterodox rulers are encouraged to persecute the most learned1 sober1 and peaceable ministers1 and the most godly and faithful of their subjects1 who dare not conform to all their unrighteous edicts1 and ecclesiastical laws1 in things forbidden by the law of ,christ3 and all this is done upon pretence of promoting unity and peace1 and suppressing heresy and schism4 ,and so persecution becometh the devil's engine to keep out the gospel and godliness from the infidel world1 and to keep them under in the christian world4 ,sed tamen sive illud 7,origenis de ,redemptione futura diabolorum7 error est1 ut ego sentio2 sive hresis ut putatur1 non solum reprimi non potuit multis animadversionibus sacerdotum1 sed nequaquam tam late se potuisset effundere1 nisi contentione crevisset3 inquit ,posthumianus in ,sulp4 ,severi ,dialog4 i4 ,sed non fuit animus ibi consistere1 ubi recens fratern cladis fervebat invidia4 ,nam etsi fortasse videantur parere episcopis debuisse1 non ob hanc tamen causam multitudinem tantam sub ,christi confessione viventem1 prsertim ab episcopis oportuisset affligi4 ,id4 ibid4 speaking of the bishops provoking the secular power to afflict the monks of ,alexandria for defending ,origen4 ,when the emperor ,constantius would by violence force the orthodox to hold communion with the ,arians1 he did but make the breach the wider4 ,read ,lucifer ,calaritanus de non conveniendo cum hreticis 7in ,biblioth4 ,patr4 tom4 ix4 p4 #ajde1 c474 ,the emperor saith1 that the orthodox were enemies to peace1 and unity1 and brotherly love1 and that he was resolved to have unity and peace in his dominions3 therefore he imprisoned the orthodox and banished them4 ,propterea odis nos1 quia concilium vestrum malignantium execremur2 propterea in exilio sumus2 propterea in carcere necamur2 propterea nobis solis prohibetur conspectus2 idcirco reclusi in tenebras custodimur ingenti custodia3 hujus rei causa nullus ad nos visendos admittitur hominum2 quia videlicet noluerimus vobiscum impiis sacrilegis ullam scelerum vestrorum habere societatem4 ,ibid4 p4 #ajej4 ,which stirred up this bishop in particular to go too far from free communion even with the penitent ,arians1 and heap up more scriptures against that communion which the emperor commanded1 than any had done before4 ,nobis dicebas1 ,pacem volo fieri2 et in corde tuo manens adversarius religionis nostr1 cogitabat per te facere nos idololatras1 c4 p4 #ajea4 ,consilia vestra contra suam prolata ecclesiam reprobat ,deus3 nec enim potest odire populum suum1 hreditatem suam1 et amare vos filios pestilenti1 vos persecutores servorum suorum3 dixisti1 ,facite pacem cum episcopis sect me ,arrianis1 et estote in unum2 et dicit ,dei ,spiritus1 vias impiorum noli exequi1 neque muleris viam iniquorum4 c4----,dulce quibusdam videtur1 quo tibi regi in amicitias jungantur suscipiendo hresin tuam3 sed amarius felle sensuri cum tecum in perpetuum cperint in perpetua gehenna sentire1 qui tecum esse deligerunt1 tunc dicturi1 ,v nobis1 qui ,constantium ,imperatorem ,deo prposuerimus4 ,abundance more he writeth to prove that the emperor being a heretic1 they must have no communion with him or his bishops4 ,and when the emperor complained hereupon1 that they wronged and dishonoured him whom they should honour1 the said ,lucifer wrote his next book1 de non parcendo in ,deum delinquentibus2 which beginneth1 ,superatum te1 ,imperator1 a ,dei servis ex omni cum conspexisses parte1 dixisti passum te ac pati a nobis contra monita sacrarum ,scripturarum contumeliam3 dicis nos insolentes extitisse1 circa te quem honorari decuerit4 ,si quisquam ,dei cultorum pepercit apostatis1 sint vera qu dicis de nobis2 and so he heapeth up as many texts for rough dealing with offending kings2 ,i give this one instance to show the fruits of violence1 as pretended for peace and unity4 ,of the persecutions of the faithful in most ages1 even by professed christians themselves1 and ,god's disowning that spirit of cruelty by his special providences1 all church history maketh mention3 and how the names of such persecuting hypocrites have stunk in the nostrils of all sober men when their tragedy was fully acted and understood4 ,especially the poor churches called ,waldenses1 ,picards1 and ,albigenses1 have felt the grievousest effects of this tyranny1 and yet have the testimony of the best and wisest men1 to have been the purest and the nearest to the apostolic simplicity in all the world2 and the memory of their enemies and persecutors is an abhorrence to the sons of charity and peace4 ,read ,lasitius and ,commenius of their discipline1 and ,bishop ,usher de ,eccles4 succes4 et statu4 ,i will recite one notable passage mentioned by ,thuanus and ,commenius1 the one ,hist4 lib4 xxxvi4 the other de bono ,unit4 et ,ord4 ,discipl4 p4 #ei4 ,maximilian1 that good and moderate emperor1 being one day in the coach with ,joh4 ,crato only1 7his chief physician and a learned protestant71 lamenting the divisions of christians1 asked ,crato1 which sort he thought came nearest to the apostolic simplicity3 he answered1 ,he thought that honour belonged to the brethren called ,picards4 ,the emperor said1 ,he thought so too3 which ,crato acquainting them with1 encouraged them to dedicate to him a book of part of their devotions2 for the year before ,god had thus marvellously saved him from having a hand in their blood4 ,joachimus a ,nova ,domo1 chancellor of ,bohemia1 went to ,vienna1 and gave the emperor no rest1 till he had procured him to subscribe a mandate for the reviving of a former persecuting mandate against them3 having got his commission1 and passing just out of the gates of ,vienna1 as he was upon the bridge over the ,danubius1 the bridge brake under him1 and he and all his retinue fell into that great and terrible water2 and all were drowned except six horsemen1 and one young nobleman1 who1 seeing his lord in the waves1 catched hold of his gold chain1 and held him till some fishermen came in boats1 but found him dead1 and his box with the commission sunk past recovery4 ,this nobleman who survived1 was sensible of ,god's judgment1 and turned to the brethren in religion1 and the mandate was no further prosecuted4 7,such another story ,bishop ,usher was wont to tell how ,ireland was saved from persecution in ,queen ,mary's days47 ,but it is the most heinous cruelty1 when1 as in ,daniel's case1 there are laws of impiety or iniquity1 made of purpose to entrap the innocent1 by them that confess1 ,we shall find no fault against this ,daniel1 except it be concerning the law of his ,god3 and then men must be taken in these spiders' webs1 and accused as schismatical1 or what the contrivers please4 ,and especially when it is real holiness which is hated1 and order1 unity1 concord1 peace1 or obedience to our pastors1 is made the pretence1 for the malicious oppression of it4 ,gildas and ,salvian have told church governors of this at large3 and many of the persecuted protestants have more largely told the ,roman clergy of it4 ,it is a smart complaint of him that wrote the ,epist4 de malus ,doctoribus1 ascribed to ,pope ,sixtus ,,iii4 ,hujus doctrin causa 7pro sanctitate scilicet7 paucos amicos conquirunt1 et plures inimicos1 necesse est enim eos qui peccatorum vitia condemnant1 tantos habere contrarios1 quantos exercere vitia delectat3 inde est etiam quod iniquis et impiis factionibus opprimuntur3 quod criminibus falsis appetuntur1 quod hresis etiam perfunduntur infamia3 quod hic omnis inimicorum suorum sermo ab ipsorum sumit obtrectatione materiam4 ,sed quid mirum ut flagitiosis hresis videatur doctrina justiti8 ,quibus tamen hresis8 ,ipsorum secretum patet tantum inimicis1 cum si fides dictis inesset1 amici illud potius scire potuissent1 c4 ,the cause is1 saith ,prosper de vit4 ,contempl4 lib4 i4 cap4 #bj4 et ex eo ,hilitgarius ,camarac4 lib4 v4 cap4 #ai4 ,sed nos prsentibus delectati1 dum in hac vita commoda nostra et honores inquirimus1 non ut meliores sed ut ditiores1 non ut sanctiores1 sed ut honoratiores simus1 cteris festinamus4 ,nec gregem ,domini qui nobis pascendus1 tuendusque commissus est1 sed nostras voluntates1 dominationem1 divitias1 et ctera blandimenta carnaliter cogitamus4 ,pastores dici volumus1 nec tamen esse contendimus4 ,officii non vitamus laborem1 appetimus dignitatem2 immundorum spirituum feras a grege dilacerando non pellimus2 et quod eis remanserat1 ipsi consumimus3 quando peccantes divites vel potentes non solum non arguimus1 sed etiam veneramur2 ne nobis aut munera solita offensi non dirigant1 aut obsequia desiderata subducant3 ac sic muneribus eorum et obsequiis capti1 immo per hc illis addicti1 loqui eis de peccato suo aut de futuro judicio formidamus2 ad hoc tantum potentes effecti1 ut nobis in subjectos dominationem tyrannicam vindicemus2 non ut afflictos contra violentiam potentum qui in eos ferarum more sviunt1 defendamus4 ,inde est quod tam a potentibus hujus mundi1 quam a nobis1 quod pejus est1 nonnulli graviter fatigati deperiunt1 quos se de manu nostra ,dominus requisiturum terribiliter comminatur---- ,sulp4 ,severus also toucheth the sore when he saith1 ,hist4 lib4 ii4 ,certatim gloriosa in certamina ruebatur1 multoque avidius tum martyria gloriosis mortibus qurebantur1 quam nunc episcopatus pravis ambitionibus appetuntur4 ,but when he saith1 ibid4 after ,constantine's delivery of the church1 ,neque ulterius persecutionem fore credimus1 nisi eam quam sub fine jam sculi antichristus exercebit1 either he was grossly mistaken1 or else those are the instruments of antichrist that are not thought so4 ,it is a most notable instance to our purpose which ,severus ends his history with1 of the mischievous zeal of orthodox ,ithacius and ,idacius against ,priscillian and his gnostics2 and worthy of the study of the prelates of the church3 ,idacius sine modo et ultra quam oportuit ,istantium sociosque ejus lacessens1 facem nascenti incendio subdidit3 ut exasperaverit malos potius quam compresserit4 ,in sum1 they got the magistrate to interpose and banish the gnostics1 who quickly learned1 by bribing court officers1 to turn the emperor against the orthodox for themselves2 till the zeal of ,idacius and ,ithacius grew so hot as to accuse even the best men1 yea1 ,st4 ,martin himself1 of favouring the gnostics3 and at last got another tyrannical emperor to put ,priscillian and many other gnostics to death1 though they withdrew from the accusation1 as tending to their own confusion4 ,and ,severus saith1 ,certe ,ithacium nihil pensi1 nihil sancti habuisse definio3 fuit enim audax1 loquax1 impudens1 sumptuosus1 veneri et gul plurimum impertiens4 ,hic stultiti eo usque processerat1 ut omnes etiam sanctos viros1 quibus aut studium inerat iectionis1 aut propositum erat certare jejuniis1 tanquam ,priscilliani socios et discipulos1 in crimen arcesseret4 ,ausus etiam miser est1 ,martino episcopo1 viro plane apostolis conferendo1 palam objectare hresis infamiam3----quia non desinebat increpare ,ithacium1 ut ab accusatione desisteret4 ,and when the leaders were put to death1 the heresy increased more1 and honoured ,priscillian as a martyr1 and reproached the orthodox as wicked persecutors3 and the end was1 that the church was filled by it with divisions and manifold mischiefs1 and all the most godly made the common scorn4 ,inter hc plebs ,dei et optimus quisque1 probro atque ludibrio habebatur4 ,they are the last words of ,severus's ,history2 and changing the names are calculated for another meridian1 and for later years4 #acf ,of this subject ,i have written already1 #a4 ,my ,universal ,concord4 #b4 ,my ,catholic ,unity4 #c4 ,of the ,true ,catholic ,church4 #d4 ,my ,christian ,concord4 #acg ,read over ,sir ,francis ,bacon's third ,essay2 and ,hales of ,schism4 #ach ,in veste ,christi varietas sit2 scissura non sit4 ,they be two things1 unity and uniformity4 ,lord ,bacon1 ,essay iii4 #aci #a ,thess4 v4 #ab1 #ac4 #adj ,gal4 iii4 #bj2 iv4 #e1 #f2 ,eph4 iv4 #e2 #a ,cor4 xii4 #ab1 #ac2 #a ,pet4 i4 #af2 ,eph4 iv4 #aa-ac2 ii4 #bj1 #ba1 #ai2 #a ,john iii4 #aa1 #ad1 #bc2 ,psal4 cxxii4 #b2 #a ,pet4 ii4 #a1 #b2 ,john iii4 #f2 ,heb4 x4 #be2 #a ,cor4 x4 #af1 #ag2 ,rom4 xii4 #a2 ,eph4 ii4 #aj1 #aa4 #ada #a ,john ii4 #ab-ad2 ,heb4 v4 #aa-ac2 ,matt4 xvii4 #b2 xiii4 #ca2 ,rom4 xiv4 #a1 #b1 #ba2 xv4 #a2 #a ,cor4 viii4 #g1 #aj1 #ab2 ix4 #bb2 ,acts xx4 #ce2 ,luke i4 #f2 ,phil4 ii4 #ae2 ,gal4 ii4 #i1 #aa1 #ac1 #ad2 #a ,thess4 v4 #d2 #a ,cor4 iii4 #a1 #d1 #e2 ,eph4 iv4 #aa1 #ab1ac2 ,rom4 xiv42 xv42 ,col4 ii4 #ah1 #bb2 ,phil4 ii4 #bj1 #ba2 #a ,cor4 xii4 #bb1 #bd2 #a ,sam4 ii4 #cj2 ,matt4 xxiii4 #aa2 ,luke xxii4 #bf2 ,matt4 xx4 #bc2 ,luke xx4 #cj2 ,matt4 xix4 #cj2 xx4 #af4 #adb ,the true placing the bonds of unity importeth exceedingly4 ,which will be done if the points fundamental1 and of substance in religion1 were truly discerned and distinguished from points not merely of faith1 but of opinion1 order1 or good intention4 ,this is a thing that may seem to many a matter trivial1 and done already2 but if it were done less partially it would be embraced more generally4 ,l4 ,bacon1 ,essay iii4 #adc ,james iii4 #ac-ag4 #add #a ,pet4 ii4 #e1 #g1 #i4 ,leg4 ,grotium de ,imp4 p4 #bcj1 #bca4 #ade ,leg4 ,grotium de ,imp4 p4 #bbc1 #bbf4 #adf ,but not denying her to be a church1 unless she cast off some essential part2 but so disowning her as in #b ,thess4 iii4 #adg ,where any church retaining the purity of doctrine doth require the owning of and conforming to any unlawful or suspected practice1 men may lawfully deny conformity to and communion with that church in such things1 without incurring the guilt of schism4 ,mr4 ,stillingfleet4 ,iren4 p4 #aag4 #adh #a ,sam4 xv4 #bb2 ,prov4 xv4 #h4 #adi #b ,john x4 #aa2 #b ,tim4 iii4 #e2 ,rom4 xvi4 #ag2 #a ,cor4 v4 #aa4 #aej ,matt4 xiii4 #da1 #cj2 ,jer4 xv4 #ai2 #a ,cor4 xii4 #bc1 #bd4 #aea ,see ,rom4 xiv4 throughout2 ,rom4 xv4 #ab1 #e-g2 ,eph4 iv4 #d-g2 #a ,pet4 iii4 #f2 #a ,cor4 xii4 throughout2 ,phil4 iii4 #ae1 #af2 ,acts ii4 #a1 #df2 iv4 #cb2 ,rom4 xii4 #d1 #e2 ,psal4 cxxxiii2 #a ,cor4 viii2 #a ,tim4 i4 #d2 ,james iii4 #aeb ,peace containeth infinite blessings3 it strengtheneth faith3 it kindleth charity4 ,the outward peace of the church distilleth into peace of conscience3 and it turneth the writing and reading of controversies into treatises of mortification and devotion4 ,against procuring unity by sanguinary persecutions1 see ,lord ,bacon1 ,essay iii4 ,surely there is no better way to stop the rising of new sects and schisms1 than to reform abuses1 to compound the smaller differences1 to proceed mildly1 and not with sanguinary persecutions1 and rather to take off the principal authors by winning and advancing them1 than to enrage them by violence and bitterness4 ,lord ,bacon in his ,essay lviii4 ,ira hominis non implet justitiam ,dei4 ,and it was a notable observation of a wise father1 that those which held and persuaded pressure of consciences1 were commonly interested therein themselves for their own ends4 ,id4 ,essay iii4 p4 #ai4 #aec ,concil4 ,tolet4 #d4 c4 #af4 #bh4 q4 #a4 ,ca4 ,judi qui--allow separation from a ,jewish husband1 if after admonition he will not be a christian3 and so doth ,acosta and his ,concil4 ,limens4 l4 #f4 c4 #ba1 and other ,jesuits1 and allow the marrying of another3 and sure the conjugal bond is faster than that of a pastor and his flock3 may not a man then change his pastor when his soul is in apparent hazard8 #aed ,eph4 iv4 #af2 #a ,tim4 i4 #d2 ,rom4 xv4 #ai2 ,acts ix4 #ca4 #aee ,rom4 xiv4 #ag2 #a ,tim4 i4 #d4 #aef ,rom4 viii4 #af2 ix4 #bf2 #a ,john v4 #b4 #aeg ,quicquid ad multitudinem vergit1 antipathiam continet2 et quanto magis multitudo augetur1 tanto et antipathia3 quicquid vero ad unitatem tendit1 sympathiam habet2 et quanti magis ad unitatem accedit1 tanto pariori sympathia augetur4 ,paul ,scaliger1 ,epist4 ,cath4 lib4 iii4 p4 #agf4 #aeh ,eph4 xiv4 #ac-af4 #aei ,phil4 i4 #i2 #a ,thess4 iv4 #i2 ,col4 ii4 #b2 #a ,thess4 iii4 #ab2 ,phil4 ii4 #ab2 ,lev4 xviii4 #i2 #a ,pet4 i4 #bb2 #a ,thess4 v4 #c2 ,rom4 xii4 #i1 #aj2 #b ,tim4 i4 #g2 ,heb4 x4 #bd2 #a ,cor4 xii4 #ca2 ,gal4 v4 #f1 #ac4 #afj #a ,john iv4 #g1 #h2 ,john xiii4 #ce2 ,james iii4 #ae2 #a ,john iv4 #af2 ,gal4 v4 #ai-bb2 #b ,cor4 xiii4 #aa2 #a ,tim4 vi4 #aa2 ,gal4 v4 #ad2 #a ,cor4 xiii2 ,eph4 iv4 #b1 #ae1 #af2 ,col4 i4 #d4 #afa ,see ,mr4 ,stillingfleet1 ,iren4 p4 #aai1 #abj4 ,bilson for christian subjection1 p4 #ebe4 #afb ,dr4 ,h4 ,more saith1 ,myst4 ,redempt4 p4 #die4 l4 #aj4 c4 #b4 ,there is scarce any church in christendom at this day that doth not obtrude1 not only falsehood1 but such falsehoods that will appear to any free spirit pure contradictions and impossibilities2 and that with the same gravity1 authority1 and importunity1 that they do the holy oracles of ,god4 ,now the consequents of this must needs be sad2 ,for what knowing and conscientious man1 but will be driven off1 if he cannot assert the truth1 without open asserting of a gross lie8 ,id4 p4 #ebf4 ,and as for opinions1 though some may be better than other some1 yet none should exclude from the fullest enjoyments of either private or public rights2 supposing there be no venom of the persecutive spirit mingled with them2 but every one that professeth the faith of ,christ1 and believeth the ,scriptures in the historical sense1 c4 ,see ,hales of ,schism1 p4 #h4 #afc ,in ecclesiis plus certaminum gignunt verba hominum quam ,dei2 magisque pugnatur fere de ,apolline1 ,petro1 et ,paulo1 quam de ,christo3 retine divina3 relinque humana4 ,bucholcer4 #afd ,poet nunquam perturbarunt respublicas3 oratores non raro4 ,bucholtz4 #afe ,acosta1 l4 vi4 c4 #bc4 p4 #egi4 ,nothing so much hurteth this church as a rabble of hirelings and self-seekers3 for what can natural men1 that scarce have the ,spirit1 do in the cause of ,god8 ,a few in number that are excellent in virtue1 will more promote the work of ,god4--,but they that come hither being humble1 and lovers of souls1 taking ,christ for their pattern1 and bearing in their bodies his cross and death1 shall most certainly find heavenly treasures1 and inestimable delights4 ,but when will this be8 ,when men cease to be men1 and to savour the things of men2 and to seek and gape after the things of men4 ,with men this is utterly impossible2 but with ,god all things are possible3 ,because this is hard in the eyes of this people1 shall it therefore be hard in my eyes1 saith the ,lord8 ,zech4 viii4 #f4 pag4 #ehj4 ,i may say to some ministers that cry out of the schismatical disobedience of the people1 as ,acosta doth to those that cried out of the ,indians' dulness and wickedness4 ,it is long of the teachers4 ,deal with them in all possible love and tenderness1 away with covetousness1 lordliness1 and cruelty2 give them the example of an upright life1 open to them the way of truth1 and teach them according to their capacity1 and diligently hold on in this way1 whoever thou art that art a minister of the gospel1 and 7saith he7 as ever ,i hope to enjoy thee1 ,o ,lord ,jesu ,christ1 ,i am persuaded the harvest will he plentiful and joyful4 ,lib4 iv4 p4 #dcc1 et passim4 ,but 7saith he7 we quickly cease our labours1 and must presently have hasty and plenteous fruit4 ,but the kingdom of ,god is not such3 verily1 it is not such1 but1 as ,christ hath told us1 like seed cast into the earth1 which groweth up by degrees we know not how1 p4 #dcc1 #dcd4 ,jerom's case is many another's3 ,concivit odia perditorum3 oderunt eum hretici1 quia eos impugnare non desinit3 oderunt clerici1 quia vitam eorum insectatur et crimina4 ,sed plane eum boni omnes admirantur et diligunt4 ,posthumianus in ,sulp4 ,severi ,dialog4 #a4 ,and ,dial4 #b4 ,martinus in medio ctu et conversatione populorum1 inter clericos dissidentes1 inter episcopos svientes1 cum fere quotidianis scandalis hinc atque inde premeretur1 inexpugnabili tamen adversus omnia virtute fundatus stetit4--,nec tamen huic crimini miscebo populares1 soli illum clerici1 soli nesciunt sacerdotes1 nec immerito3 nosse illum invidi noluerunt3 quia si virtutes illius nossent1 suorum vitia cognovissent4 #aff ,how the ,jesuits have hereby distracted the church1 read ,mariana1 et ,archiepisc4 ,pragensis ,censur4 de ,bull4 ,jesuit4 et ,dan4 ,hospital4 ad ,reges1 c4 ,aug4 ,ardinghelli ,paradoxa ,jesuitica4 ,galindus1 ,giraldus1 c4 ,arcana ,jesuit4 #afg ,that ,god above that knoweth the heart1 doth discern that frail men in some of their contradictions intend the same thing1 and accepteth both4 ,l4 ,verul4 ,essay iii4 p4 #ae4 #afh ,saith ,cleanthes 7in ,laert47 ,the ,peripateticks are like letters that sound well1 but hear not themselves4 #afi ,yet ,i excuse not impiety or insufficiency in ministers4 ,it was one of ,solon's laws1 ,qui nequitia ac flagitiis insignis est1 tribunali1 publicisque suggestis arcendus est4 ,and ,gildas saith to the ungodly pastors of ,britain1 ,apparet ergo eum qui vos sacerdotes sciens ex corde dicit1 non esse eximium christianum4--,quomodo vos aliquid solvetis1 ut sit solutum in clis1 a clo ob scelera adempti8 et immanium peccatorum funibus compediti8 ,qua ratione aliquid in terra ligabitis1 quod supra mundum etiam ligetur1 propter vosmet ipsos qui ita ligati iniquitatibus in hoc mundo tenemini1 ut in clos nunquam ascendatis1 sed in infausta tartari ergastula1 non conversi in hac vita ad dominum1 decidatis1 ,fol4 ult4 ,o inimici ,dei1 et non sacerdotes6 ,o licitatores malorum1 et non pontifices6 ,traditores1 et non sanctorum apostolorum successores2 impugnatores1 et non ,christi ministri4--p4 #ega4 ,impres4 ,basil4 #agj ,pii hominis est facere quod potest1 etiamsi non faciat hoc quod est eligibilius4 ,bucholtz4 #aga ,prince ,frederick of ,monpelgard being instructed into a distaste of the reformed protestants1 when he had been at ,geneva and ,helvetia1 was wont to say1 ,genev et in ,helvetia vidi multa de quibus nihil1 pauca eorum de quibus spe audivi3 ut ,tossanus ad ,pezelium referente ,sculteto in ,curric4 p4 #bf4 #agb ,since the writing of this1 ,i have published a book called ,the cure of ,church ,divisions1 and a ,defence of it3 which handle these things more fully4 #agc ,beda ,hist4 ,eccles4 lib4 i4 c4 #bf4 ,didicerat enim 7,rex ,edilburth7 et a doctoribus1 auctoribusque su salutis1 servitium1 ,christi voluntarium1 non coactitium debere esse4 ,,chapter ,,ix4 ,,how ,,to ,,behave ,,ourselves ,,in ,,the ,,public ,,assemblies1 ,,and ,,the ,,worship ,,there ,,performed1 ,,and ,,after ,,them4 ,i have purposely given such particular directions in part ii4 on this subject1 and written so many books about it1#agd and said so much also in the ,cases of ,conscience1 that ,i shall here only cast in a few common directions1 lest the reader think ,i make a balk4 ,direct4 ,i4 ,let your preparations in secret and in your family on the beginning of the ,lord's days1 be such as conduce to fit you for the public worship4#age ,run not to church as ungodly people do1 with a carnal heart1 that never sought ,god before you went1 nor considered what you go about2 as if all your religion were to make up the number of the auditors2 and you thought ,god must not be worshipped and obeyed at home1 but only in the church4 ,god may in mercy meet with an unprepared heart1 and open his eyes and heart1 and save him2 but he hath made no promise of it to any such4 ,he that goeth to worship that ,god at church1 whom he forgetteth and despiseth in his heart and house1 may expect to be despised by him4 ,o consider what it is for a sinner that must shortly die1 to go with the servants of ,god to worship him2 to pray for his salvation1 and to hear what ,god hath to say to him by his minister1 for the life of his immortal soul6 ,direct4 ,,ii4 ,enter not into the holy assembly either superstitiously or unreverently4 ,not as if the bending of the knee1 and mumbling over a few words with a careless1 ignorant mind1 and spending an hour there as carelessly1 would save your souls3 nor yet as if the relation which the worship1 the worshippers1 and the dedicated place have unto ,god1 deserved not a special honour and regard4 ,though ,god be ever with us1 every where2 yet every time1 and place1 and person1 and business is not equally related to ,god4 ,and holiness is no unfit attribution1 for that company or that place1 which is related to ,god1 though but by the lawful separation and dedication of man4 ,to be uncovered in those countries where uncovering signifieth reverence1 is very well becoming a reverent soul2 except when the danger of cold forbids it4 ,it is an unhappy effect of our contentions1 that many that seem most reverent and holy1 in their high regard of holy things1 do yet carry themselves with more unreverent deportment1 than those that themselves account profane4 ,god is the ,god of soul and body1 and must be worshipped by both2 and while they are united1 the actions of one are helpful to the other1 as well as due and decent4 ,direct4 ,,iii4 ,if you can1 come at the beginning1 that you may show your attendance upon ,god1 and your esteem of all his worship4 ,especially in our assemblies1 where so great a part of the duty1 7as confession1 praises1 reading the ,scriptures17 are all at the beginning4 ,and it is meet that you thereby show that you prefer public worship before private1 and that needless businesses keep you not away4 ,direct4 ,,iv4 ,if you are free1 and can do it lawfully1 choose the most able1 holy teacher that you can have1 and be not indifferent whom you hear4 ,for oh how great is the difference2 and how bad are our hearts2 and how great our necessity of the clearest doctrine1 and the liveliest helps6 ,nor be you indifferent what manner of people you join with1 nor what manner of worship is there performed2 but in all choose the best when you are free4 ,but where you are not free1 or can have no better1 refuse not to make use of weaker teachers1 or to communicate with faulty congregations in a defective1 faulty manner of worship1 sobeit you are not compelled to sin4 ,and think not that all the faults of the prayers1 or communicants1 are imputed to all that join with them in that worship4 ,for then we should join with none in all the world4 ,direct4 ,v4 ,when the minister is weak1 be the more watchful against prejudice and sluggishness of heart1 lest you lose all4 ,mark that word of ,god which he readeth to you1 and reverence1 and love1 and lay up that4 ,it was the law1 read and meditated on1 which ,david saith the godly do delight in4#agf ,the sacred ,scriptures are not so obscure and useless as the papists do pretend1 but convert the soul1 and are able to make us wise unto salvation4 ,christ went ordinarily to the synagogues1 where even bad men did read ,moses and the prophets every sabbath day4 ,there are thousands that cannot read themselves1 who must come to the assembly to hear that word read1 which they cannot read or hear at home4 ,every sentence of ,scripture hath a divine excellency1 and therefore had we nothing but the reading of it1 and that by a bad man1 a holy soul may profit by it4 ,direct4 ,,vi4 ,mind not so much the case of others present as yourselves2 and think not so much how bad such and such a one is1 and unworthy to be there1 as how bad you are yourselves1 and unworthy of communion with the people of the ,lord1 and what a mercy it is that you have admittance1 and are not cast out from those holy opportunities4 ,direct4 ,,vii4 ,take heed of a peevish1 quarrelsome humour1 that disposeth you to carp at all that is said and done1 and to find fault with every mode and circumstance1 and to affect a causeless singularity1 as thinking that your own ways1 and words1 and orders1 are far more excellent than other men's3 think ill of nothing out of a quarrelsome disposition1 but only as evidence constraineth you to dissent4 ,and then remember that we are all imperfect1 and faulty men must needs perform a faulty worship1 if any1 for it cannot be better than the agent4 ,direct4 ,,viii4 ,when you meet with a word in a sermon or prayer1 which you do not like1 let it not stop you1 and hinder your fervent and peaceable proceeding in the rest2 as if you must not join in that which is good1 if there be any faulty mixture in it4 ,but go on in that which you approve1 and thank ,god that pardoneth the infirmities of others as well as your own4 ,direct4 ,,ix4 ,conform yourselves to all the lawful gestures and customs of the church with which you join4 ,you come not hither proudly to show the congregation1 that you are wiser in the circumstances of worship than they1 nor needlessly to differ from them1 much less to harden men into a scorn of strictness1 by seeing you place religion in singularities in lawful and indifferent things4 ,but you come to exercise love1 peace1 and concord1 and with one mind and mouth to glorify ,god4 ,stand when the church standeth2 sit when the church sitteth2 kneel when the church kneeleth1 in cases where ,god doth not forbid it4 ,direct4 ,x4 ,take heed of a customary1 formal1 senseless heart1 that tolerateth itself from day to day1 to do holy things in a common manner1 and with a common1 dull1 and careless mind3 for that is to profane them4 ,call in your thoughts when they attempt to wander2 stir up your hearts when you feel them dull4 ,remember what you are about1 and with whom it is that you have to do1 and that you tread on the dust of them who had such opportunities before you which are now all gone1 and so will yours4 ,you hear and pray for more than your lives2 therefore do it not as in jest or as asleep4 ,direct4 ,,xi4 ,do all in faith and hope4 ,believe what you may get of ,god in prayer1 and by an obedient hearing of his word4 ,would you not go cheerfully to the king1 if he had promised you to grant whatever you ask8 ,hath not ,god promised you more than kings can give you8 ,oh it is an unbelieving and a despairing heart1 that turneth all into dead formality6 ,did you but hope that ,god would do all that for you which he hath told you he will do1 and that you might get more by prayer than by your trades1 or projects1 or all your friends1 you would go to ,god with more earnestness and more delight4 ,direct4 ,,xii4 ,apply all the word of ,god to yourselves according to its usefulness4 ,ask as you go1 ,how doth this concern me8 this reproof1 this mark1 this counsel1 this comfort1 this exhortation1 this direction8 ,remember as much as you can1 but especially the most practical1 useful parts4 ,get it home so deep upon your hearts1 that it may not easily slide away4 ,root it by close application as you go1 that affection may constrain you to remember it4 ,direct4 ,,xiii4 ,above all1 resolve to obey what ,god shall make known to be his will2 take heed lest any wilful sin should escape the power of the word2 and should ordinarily go away with you as it came4 ,careless hearing and careless living tend most dangerously to a hardened heart and a forsaken state4 ,if you regard iniquity in your heart1 ,god will not hear your prayers4 ,the sacrifice of the wicked is abominable to him4 ,the foolish shall not stand in his sight1 he hateth all the workers of iniquity4#agg ,he that turneth away his ear from hearing 7that is1 obeying7 the law1 even his prayer is abominable4 ,to the wicked saith ,god1 ,what hast thou to do to take my covenant into thy mouth1 seeing thou hatest instruction1 and hast cast my words behind thee8 ,obedience is better than sacrifice4 ,he that nameth the name of ,christ must depart from iniquity1 or else ,god will not find his mark upon him1 nor take him to be one of his4 ,christ's sheep know his voice and follow him1 and to them he will give eternal life4 ,but if you had preached or done miracles in his name1 he will say to you1 ,depart from me1 ,i know you not1 if ye be workers of iniquity4 ,look therefore to your foot 7to your heart and life7 when you go to the house of ,god1 and be more ready to hear 7his law that must govern you1 that you may know his will and do it7 than to offer the sacrifice of fools1 7that is1 disobedient sinners17 that think by sacrifices and outside worship to get pardon for an unholy life1 and to reconcile ,god to them in their sins1 not knowing that thus they add sin to sin4#agh ,if you seek ,god daily1 and delight to know his ways1 as a nation that did righteousness and forsook not the ordinance of their ,god2 if you ask of him the ordinances of justice1 7sound doctrine1 regular worship1 strict discipline17 and take delight in approaching to ,god2 if you humble your souls with frequent fasts2 and yet live in a course of wilful disobedience1 you labour in vain1 and aggravate your sins1 and preachers had need to lift up their voices and be louder trumpets to tell you of your sins1 than to other men4#agi ,but if ye will wash you1 and make you clean1 and put away the evil of your doings1 cease to do evil1 learn to do well1 seek judgment1 relieve the oppressed1 c42 you may then come with boldness and confidence unto ,god4 ,otherwise to what purpose is the multitude of your sacrifices8 your oblations will be vain1 and your incense abominable4 ,if ye be willing and obedient1 you shall be blessed2 but if ye refuse and rebel you shall be destroyed1 for the mouth of the ,lord hath spoken it4#ahj ,if you do well shall you not be accepted8 but if ye do evil1 sin lieth at the door4 ,let your profession be never so great1 and your parts and expressions never so seraphical1 sin is a reproach to any people2 and if you would hide yourselves from justice in the purest church1 among the holiest people1 and the most numerous and longest prayers1 be sure that your sin will find you out4#aha ,your secret lust1 your covetous over-reaching1 your secret gluttony or tippling1 much more your crimson sins1 will surely find you out4#ahb ,alas6 what then will those miscreants do1 whose sins are scarlet1 bloody persecutions1 under pretence of promoting unity1 and obedience1 and the catholic church1 while the cloak or cover of it is but the thin1 transparent spider-web of human traditions1 and numerous ceremonies1 and childish complimenting with ,god2 and when they have nothing but the prayers of a long liturgy1 to cover the effects of their earthly1 sensual1 and diabolical zeal and wisdom1 7as ,st4 ,james calls it1 chap4 iii4 #ae1 #af17 and to concoct the widows' houses which they devour1 and to put a reverence upon the office and work1 which they labour all the week to render reproachful1 by a sensual1 luxurious1 idle life1 and by perfidious making merchandise of souls4#ahc ,as ever you care what becometh of your souls1 take heed lest sin grow bold under prayers1 and grow familiar and contemptuous of sermons and holy speeches1 and lest you keep a custom of religious exercises and wilful sins4 ,for oh1 how doth this harden now1 and wound hereafter6 ,he is the best hearer1 that is the holiest liver1 and faithfullest obeyer4 ,direct4 ,,xiv4 ,be not a bare hearer of the prayers of the pastor1 whether it be by liturgy or without4 ,for that is but hypocrisy1 and a sin of omission2 you come not thither only to hear prayers1 but to pray2 and kneeling is not praying2 but it is a profession that you pray4 ,and will you be prayerless even in the house of prayer1 and when you profess and seem to pray1 and so add hypocrisy to impiety8 ,i fear many that seem religious1 and would have those kept from the sacrament that pray not in their families1 do very ordinarily tolerate themselves in this gross omission1 and mocking of ,god1 and are prayerless themselves even when they seem to pray4 ,direct4 ,,xv4 ,stir up your hearts in an especial manner to the greatest alacrity and joy1 in speaking and singing the praises of ,god4 ,the ,lord's day is a day of joy and thanksgiving1 and the praises of ,god are the highest and holiest employment upon earth4 ,and if ever you should do any thing with all your might1 and with a joyful and triumphing frame of soul1 it is this4 ,be glad that you may join with the sacred assemblies1 in heart and voice1 in so heavenly a work4 ,and do not as some humoursome1 peevish persons 7that know not the danger of that proud disease7 fall to quarrelling with ,david's ,psalms1 as unsuitable to some of the hearers1 or to nauseate every failing in the metre1 so as to turn so holy a duty into neglect or scorn2 7for alas6 such there are near me where ,i dwell27 nor let prejudice against melody1 or church music 7if you dwell where it is used7 possess you with a splenetic disgust of that which should be your most joyful work4 ,and if you know how much the incorporate soul must make use of the body in harmony1 and in the joyful praises of ,jehovah1 do not then quarrel with lawful helps1 because they are sensible and corporeal4 ,direct4 ,,xvi4 ,be very considerate and serious in sacramental renewings of your covenant with ,god4#ahd ,o think what great things you come thither to receive6 ,and think what a holy work you have to do6 ,and think what a life it is that you must promise6 ,so solemn a covenanting with ,god1 and of so great importance1 requireth a most holy1 reverent1 and serious frame of soul4 ,but yet let not the unwarrantable differencing this ordinance from ,god's praises and the rest1 seduce you into the common errors of the times3 ,i mean1 #a4 ,of those that hence are brought to think that the sacrament should never be received without a preparatory day of humiliation1 above the preparation for an ordinary ,lord's day's work4 #b4 ,and therefore receive it seldom2 whereas the primitive churches never spent a ,lord's day together without it4 #c4 ,those that turn it into a perplexing1 terrifying thing1 for fear of being unprepared1 when it should be their greatest comfort1 and when they are not so perplexed about their unpreparedness to any other duty4 #d4 ,those that make so great a difference betwixt this and church prayers1 praises1 and other church worship1 as that they take this sacrament only for the proper work and privilege of church members2 and thereupon turn it into an occasion of our great contentions and divisions1 while they fly from sacramental communion with others1 more than from communion in the other church worship4 ,oh what hath our subtle enemy done against the love1 peace1 and unity of christians1 especially in ,england1 under pretence of sacramental purity6 ,direct4 ,,xvii4 ,perform all your worship to ,god1 as in heart-communion with all ,christ's churches upon earth2 even those that are faulty1 though not with their faults4 ,though you can be present but with one1 yet consent as present in spirit with all1 and separate not in heart from any one1 any further than they separate from ,christ4 ,direct4 ,,xviii4 ,accordingly let the interest of the church of ,christ be very much upon your heart1 and pray as hard for it as for yourself4 ,direct4 ,,xix4 ,yea1 remember in all1 what relation you have to the heavenly society and choir1 and think how they worship ,god in heaven1 that you may strive to imitate them in your degree4 ,of which more anon4 ,direct4 ,,xx4 ,let your whole course of life after1 savour of a church frame2 live as the servants of that ,god whom you worship1 and as ever before him4 ,live in the love of those christians with whom you have communion1 and do not quarrel with them at home2 nor despise1 nor persecute them with whom you join in the worshipping of ,god4 ,and do not needlessly open the weaknesses of the minister to prejudice others against him and the worship4 ,and be not religious at the church alone1 for then you are not truly religious at all4 #agd ,see my ,treatise of the ,lord's ,day1 and my ,cure of ,church ,divisions4 #age ,eccl4 v4 #a-d2 #a ,pet4 ii4 #a1 #b2 ,prov4 i4 #bj1 to the end4 #agf ,psal4 i4 #b1 #c2 xii4 #f1 #g2 xix4 #g-i4 #agg ,acts x4 #cc2 #a ,sam4 iii4 #i1 #aj2 ,prov4 viii4 #cd2 ,ezek4 xxxiii4 #d2 ,psal4 lxvi4 #ah2 v4 #e4 #agh ,dan4 iv4 #bg2 ,prov4 x4 #bi2 xxviii4 #i2 ,psal4 l4 #af-ah2 cxxv4 #e2 #a ,sam4 xv4 #bb2 #b ,tim4 ii4 #ai2 ,matt4 vii4 #bc2 ,luke xiii4 #bg2 ,john x4 #c1 #d1 #bg2 ,eccles4 v4 #a-d4 #agi ,isa4 lviii4 #a-c4 #ahj ,isa4 i4 #aj-bj4 #aha ,gen4 iv4 #g2 ,prov4 xiv4 #cd2 ,numb4 xxxii4 #bc4 #ahb ,james i4 #bb2 ,rom4 ii4 #ac4 #ahc ,ezek4 vii4 #ai2 ,jer4 vii4 #bc2 xi4 #d1 #g2 xxvi4 #ac2 ,matt4 xxiii4 #ad2 ,mark xii4 #dj2 ,exod4 vi4 #cj2 ,deut4 vii4 #ab2 xi4 #ac2 xiii4 #ah2 xv4 #e2 xxvi4 #ag2 xxviii4 #a2 ,psal4 lxxi4 #h-ab4 #ahd ,see ,mr4 ,rawlet's ,book of ,sacramental ,covenanting4 ,,chapter ,x4 ,,directions ,,about ,,our ,,communion ,,with ,,holy ,,souls ,,departed1 ,,and ,,now ,,with ,,christ4 ,the oversight and neglect of our duty concerning the souls of the blessed1 now with ,christ1 doth much harden the papists in their erroneous excesses here about4#ahe ,and if we will ever reduce them1 or rightly confute them1 it must be by a judicious asserting of the truth1 and observing so much with them as is our duty1 and commending that in them which is to be commended1 and not by running away from truth and duty that we may get far enough from them and error3 for error is an ill way of confuting error4 ,the practical truth lieth in these following precepts4 ,direct4 ,i4 ,remember that the departed souls in heaven are part1 and the noblest part1 of the body of ,christ and family of ,god1 of which you are inferior members2 and therefore that you owe them greater love and honour1 than you owe to any saints on earth4 ,the whole family in heaven and earth is named of ,christ1 ,ephes4 iii4 #ae4 ,those are the happiest and noblest parts1 that are most pure and perfect1 and dwell in the highest and most glorious habitations1 nearest unto ,christ1 yea1 with him4 ,if holiness be lovely1 the most holy are the most lovely2 we have many obligations therefore1 to love them more than the saints on earth3 they are more excellent and amiable1 and ,christ loveth them more4 ,and if any be honourable1 it must especially be those spirits that are of greatest excellencies and perfections1 and advanced to the greatest glory and nearness to their ,lord4 ,make conscience therefore of this as your duty1 not only to love and honour blessed souls1 but to love and honour them more than those that are yet on earth4 ,and as every duty is attended with benefit1 so we shall find this exceeding benefit in the performance of this duty1 that it will incline our hearts to be the more heavenly1 and draw up our desires to the society which we so much love and honour4 ,direct4 ,,ii4 ,remember that it is a part of the life of faith1 to see by it the heavenly society of the blessed1 and a part of your heavenly conversation1 to have frequent1 serious1 and delightful thoughts of those crowned souls that are with ,christ4#ahf ,otherwise ,god would never have given us such descriptions of the heavenly ,jerusalem1 and told us so much of the hosts of ,god that must inhabit it for ever2 that must come from the east and from the west1 and sit down with ,abraham1 ,isaac1 and ,jacob in the kingdom of ,god4 ,when it is said that our conversation 77 is in heaven1 ,phil4 iii4 #bj1 the meaning extendeth both to our relation1 privileges1 and converse3 we are denizens or citizens of the heavenly society2 and our title to their happiness is our highest privilege and honour2 and therefore our daily business is there1 and our sweetest and most serious converse is with ,christ and all those blessed spirits4 ,whatever we are doing here1 our eye and heart should still be there3 for we look not at the temporal things which are seen1 but at the eternal things which are not seen1 #b ,cor4 iv4 #ah4 ,a wise christian that hath forsaken the kingdom of darkness1 will be desirous to know what the kingdom of ,christ is into which he is translated1 and who are his fellow-subjects1 and what are their several ranks and dignities1 so far as tendeth to his congruous converse with them all4 ,and how should it affect us to find that we are come unto mount ,zion1 and unto the city of the living ,god1 the heavenly ,jerusalem1 and to an innumerable company of angels1 to the general assembly and church of the firstborn1 which are written in heaven1 and to ,god the ,judge of all1 and to the spirits of just men made perfect1 and to ,jesus the ,mediator of the new covenant6 ,heb4 xii4 #bb-bd4 ,live then as the members of this society1 and exclude not the chief members from your thoughts and converse3 though our local1 visible communion be only with these rural1 inferior inhabitants1 and not with the courtiers of the ,king of heaven1 yet our mental communion may be much with them4 ,if our home and treasure be there with them1 our hearts will be there also1 ,matt4 vi4 #ba4 ,direct4 ,,iii4 ,it is the will of ,god that the memory of the saints be honoured on earth when they are dead4 ,it is some part of his favour which he hath promised to them4 ,prov4 x4 #g1 ,the memory of the just is blessed2 but the name of the wicked shall rot4 ,matt4 xxvi4 #ac1 ,verily ,i say unto you1 wheresoever this gospel shall be preached in the whole world1 there shall also this that this woman hath done1 be told for a memorial of her4 ,the history of the ,scripture recordeth the lives of the saints to their perpetual honour4 ,and ,god will have it so also for the sake of his abused servants upon earth1 that they may see that the slanders of malicious tongues shall not be able to obscure the glory of his grace1 and that the lies of the ungodly prevail but for a moment4 ,and ,god will have it so for the sake of the ungodly1 that they may be ashamed of their malicious enmity and lies against the godly1 while they perceive that the departed saints do leave behind them a surviving testimony of their sanctity and innocency1 sufficient to confound the venomous calumnies of the serpent's seed4 ,yea1 ,god will have the names of his eminent servants to be honoured upon earth1 for the honour of their ,head1 and of his grace and gospel2 so that while malice would cast dishonour upon ,christ2 from the meanness and failings of his servants that are alive1 the memory of the dead 7who were once as much despised and slandered7 shall rise up against them to his honour and their shame4 ,and it is very observable how ,god constraineth the bitter enemies of holiness to bear this testimony for the honour of holiness against themselves6 that many who are the cruelest persecutors and murderers of the living saints1 do honour the dead even to excess4#ahg ,how zealous are the papists for the multitude of their holidays1 and the honouring of their names and relics1 and pretending many miracles to be wrought by a very touch of their shrines or bones1 whilst they revile and murder those that imitate them1 and deprive temporal lords of their dominions that will not exterminate them4 ,yea1 while they burn the living saints1 they make it part of their crime or heresy1 that they honour not the days and relics of the dead1 so much as they2 to show us that the things that have been shall be1 and that wickedness is the same in all generations4 ,matt4 xxiii4 #bi-cc1 ,woe unto you1 scribes and ,pharisees1 hypocrites6 because ye build the tombs of the prophets1 and garnish the sepulchres of the righteous1 and say1 ,if we had been in the days of our fathers1 we would not have been partakers with them in the blood of the prophets4 ,wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets4 ,fill ye up then the measure of your fathers4 ,ye serpents1 ye generation of vipers1 how can ye escape the damnation of hell8 ,i know that neither did the ,pharisees1 nor do the papists1 believe that those whom they murdered were saints1 but deceivers and heretics1 and the troublers of the world2 but if charity be the grace most necessary to salvation1 then sure it will not keep any man from damnation1 that he had malice and uncharitableness sufficient to persuade him1 that the members of ,christ were children of the devil4 ,but thus ,god will force even the persecutors and haters of his saints to honour them4 ,and if he constrain his enemies to it1 his servants should not be backward to do it according to his will4 ,direct4 ,,iv4 ,only such honour must be given to departed saints1 as subserveth the honour of ,god2 and nothing must be ascribed to them that is his prerogative4 ,all that of ,god which was communicated to them and appeared in them1 must be acknowledged2 but so that ,god must still be acknowledged the spring of all2 and no honour given ultimately to them2 but it is ,god in them that we must behold and love1 admire and honour4 ,direct4 ,v4 ,the honour of the saints departed must be only such as tendeth to the promoting of holiness among the living4 ,it is a most horrid aggravation of those men's sins1 who make their honouring of the saints departed a cover for their hating and persecuting their followers2 or that make it an engine for the carrying on some base design4 ,some make it a device for the advancing of their parties and peculiar opinions4 ,the papists make it a very great means for the maintaining the usurped power of the pope1 giving him the power of canonizing saints1 and assuring the world what souls are in heaven4 ,a pope that by the testimony of a general council 7as ,joh4 #bc4 ,eugenius1 c47 is a heretic1 and a wicked wretch1 and never like to come to heaven himself1 can assure the world of a very large catalogue of persons that are there4 ,and he that by the papists is confessed fallible in matters of fact1 pretendeth to know so certainly who were saints1 as to appoint them holidays1 and command the church to pray to them4 ,and he that teacheth men that they cannot be certain themselves of their salvation1 pretendeth when they are dead that he is certain that they are saved4 ,to pretend the veneration of saints for such carnal1 ambitious designs1 and cheats1 and cruelties1 is a sin unfit for any that mentioneth a saint4 ,so is it when men pretend that saints are some rare1 extraordinary persons among the living members of the church2#ahh to make men believe that honouring them will serve instead of imitating them2 and that all are not saints that go to heaven4 ,god forbid1 say they1 that none but holy persons should be saved2 we confess it is good to be saints1 and they are the chief in heaven2 but we hope those that are no saints may be saved for all that4 ,but ,god saith1 that without holiness none shall see him1 ,heb4 xii4 #ad4 ,heaven is the inheritance of none but saints1 ,acts xxvi4 #ah2 ,col4 i4 #ab4 ,he that extolleth saints to make men believe that those that are no saints may be saved1 doth serve the devil by honouring the saints4 ,the same ,i may say of those that give them divine honour1 ascribing to each a power to hear and help all throughout the world that put up prayers to them4 ,direct4 ,,vi4 ,look up to the blessedness of departed souls1 as members of the same body1 rejoicing with them1 and praising ,god that hath so exalted them4 ,this is the benefit of holy love and christian unity1 that it maketh our brethren's happiness to be unto us1 in a manner1 as if it were our own4 #a ,cor4 xii4 #be1 #bf1 ,that there should be no schism in the body1 but that the members should have the same care one for another--that if one member be honoured all the members rejoice with it4 ,so far as selfishness is overcome1 and turned into the uniting love of saints1 so far are all the joys of the blessed souls in heaven become the joys of all that truly love them upon earth4 ,how happy then is the state of all true believers1 that have so many to rejoice with6 ,deny not ,god that thanks for the saving of so many souls1 which you would not deny him1 if he saved but your friends1 estates1 or lives4 ,especially when afflictions or temptations would deprive you of the joy which you should have in ,god's mercies to yourselves1 then comfort yourselves with the remembrance of your brethren's joy4 ,what an incongruous1 indecent thing is it for that man to pine away in sorrows upon earth1 who hath so many thousand friends in heaven1 in joy and blessedness1 whose joys should all be to him as his own4 ,direct4 ,,vii4 ,when you feel a cooling of your love to ,god1 or of your zeal1 or reverence1 or other graces1 think then of the temper of those holy souls1 that see his glory6 ,o think1 with what fervour do they love their ,god6 with what transporting sweetness do they delight in him6 with what reverence do they all behold him6 ,and am not ,i his servant1 and a member of his family1 as well as they8 ,shall ,i be like the strangers of this frozen world1 when ,i should be like my fellow-citizens above8 ,as it will dispose a man to weep to see the tears and grief of others2 and as it will dispose a man to mirth and joy to see the mirth and joy of others2 so is it a potent help to raise the soul to the love of ,god1 and delight in his service1 to think believingly of the love and delight of such a world of blessed spirits4 ,direct4 ,,viii4 ,when you draw near to ,god in his holy worship1 remember that you are part of the same society with those blessed spirits that are praising him in perfection4 ,remember that you are members of the same choir1 and your part must go to make up the melody2 and therefore you should be as little discordant from them as possibly you can4 ,the quality of those that we join with in ,god's service1 is apt either to dull or quicken us1 to depress or elevate us2 and we move heavenward most easily and swiftly in that company which is going thither on the swiftest pace4 ,a believing thought that we are worshipping ,god in concert with the heavenly choir1 and of the high and holy raptures of those spirits1 in the continual praise of their great ,creator1 is an excellent means to warm and quicken us1 and raise us as near their holy frame1 as here on earth may be expected4 ,direct4 ,,ix4 ,when you would possess your hearts with a lively sense of the odiousness of sin1 and would resist all temptations which would draw you to it1 think then how the blessed souls with ,god do judge of sin1 and how they would entertain such a temptation1 if the motion were made to them6 ,what think they of covetousness1 pride1 or lust8 ,what think they of malice1 cruelty1 or lying8 ,how would they entertain it1 if lands and lordships1 pleasure or preferment1 were offered them to entice their hearts from ,god8 ,would they venture upon damnation for a whore1 or for their games1 or to please their appetites8 ,do they set as light by ,god and their salvation as the ungodly world doth8 ,o with what scorn and holy indignation would they refuse a world1 if it were offered them instead of ,god6 with what detestation would they reject the motion to any sin6 ,direct4 ,x4 ,when you would revive in your minds a right apprehension and estimation of all earthly things1 as riches1 and honours1 and greatness1 and command1 and full provisions for the flesh1 bethink you then how the blessed souls with ,christ esteem them4 ,how little do they set by all those things that worldlings make so great a stir for1 and for which they sell their ,god and their salvation6 ,how contemptible are crowns and kingdoms in their eyes6 ,their judgment is more like to ,god's than ours is4 ,luke xvi4 #ae1 ,that which is highly esteemed among men is abomination in the sight of ,god4 ,all the world would not hire a saint in heaven to tell one lie1 or take the name of ,god in vain1 or to forget ,god1 or be estranged from him for one hour4 ,direct4 ,,xi4 ,when you see the godly under the contempt of sinners here1 accounted as the filth of the world1 and the offscouring of all things1#ahi defamed1 reviled1 hated1 and persecuted1 look up then to the saints with ,christ1 and think how they are esteemed and used4 ,and when you would truly know what a believer is1 think not how they are esteemed and used by men1 but how they are esteemed and used by ,christ4 ,judge not of them by their short afflictions1 nor by their meanness in the flesh1 but by their endless happiness and their glory above4 ,look up to the home and world of saints1 if you would know what saints are1 and not to the few1 scattered1 imperfect passengers in this world1 that are not worthy of them1 ,heb4 xi4 #ch4 ,direct4 ,,xii4 ,when you are tempted to think meanly of the kingdom of ,christ1 as if his flock were so small1 and poor1 and sinful as to be inconsiderable1 look up to the world of blessed souls which dwell above4 ,and there you shall see no such paucity1 or imperfections1 or blemishes1 as here below4 ,the subjects there are such as dishonour not their ,king4 ,christ's kingdom is not of this world1 ,john xviii4 #cf4 ,if you would know it in its glory1 look up to the world where it is glorious4 ,if when you hear men contemn the kingdom of the saints of ,christ1 and at the same time did but see 7as ,stephen did7 a glimpse into that kingdom1 and all the glory of the blessed there1 what thoughts would you have of the words which did dishonour it8 ,direct4 ,,xiii4 ,when you hear sinners boast of the wisdom or numbers of their party1 and appealing to the learned or great ones of the world1 look up to the blessed souls with ,christ1 and ask whether they are not more wise and numerous than all the sinners upon earth4 ,the greatest doctors are ignorant and unlearned in comparison of the meanest soul with ,christ3 the greatest monarchs are but worms in comparison of the glorified spirits with ,god4 ,if they say to you1 ,are you wiser than so many and so wise and learned men8 ask them1 ,are you1 or all the ungodly1 wiser than all the blessed souls with ,christ8 ,let the wiser party carry it4 ,direct4 ,,xiv4 ,when you are tempted to be weary of a holy life1 or to think all your labour is vain1 look up to the blessed souls with ,christ1 and there you will see the end of holiness4 ,there you will see that of all the labour of your lives1 there is none that you are so sure to gain by2 and that in due time you shall reap1 if you faint not3 and if you sow to the ,spirit1 of the ,spirit you shall reap everlasting life1 ,gal4 vi4 #h1 #i2 and that when you have done the will of ,god1 if you have but patience1 you shall inherit the promise1 ,heb4 x4 #cf4 ,ask yourselves1 whether any of those blessed souls repent now of the holiness of their lives on earth8 or their mortifying the flesh1 and denying themselves the delights of sin8 ,direct4 ,,xv4 ,when you are tempted to turn back in the day of trial1 and to forsake ,christ or his cause when persecution ariseth1 then look to the blessed souls above1 and see what is the end of suffering for the sake of ,christ and righteousness4 ,to foresee the great reward in heaven1 will convince you that instead of being terrified by sufferings1 you should rejoice and be exceeding glad1 ,matt4 v4 #aa1 #ab4 ,are you to lie in prison1 or to burn in the flames8 so did many thousands that are now in heaven4 ,and do you think that they repent it now8 ,ignatius1 ,polycarp1 ,cyprian1 and many such holy men1 were once used as hardly as you are now1 and put to death by cruel men4 ,rogers1 ,bradford1 ,hooper1 ,glover1 and multitudes with them1 were once in prison and burnt in the flames2 but where are they now1 and what is the end of all their pains8 ,now whether do you think the case of ,bonner or ,bradford to be best8 ,now had you rather be ,gardiner or ,philpot8 ,now which think you doth most repent1 the poor ,waldenses that were murdered by thousands1 or the popes and persecutors that murdered them8 ,direct4 ,,xvi4 ,when you are dismayed under the burden of your sins1 the greatness of your corruptions1 the weakness of your graces1 the imperfection of your duties1 look up to the blessed souls with ,christ1 and remember that all those glorified spirits were once in flesh as you now are1 and once they lay at the feet of ,god1 in tears1 and groans1 and cries1 as you do3 they were once fain to cry out of the burden of their sins1 and mourn under the weakness of their graces1 as you now do4 ,they were once as much clogged with flesh as you are2 and once as low in doubts and fears1 and bruised under the sense of ,god's displeasure4 ,they once were as violently assaulted with temptations1 and had the same corruptions to lament and strive against as you have4 ,they were once as much afflicted by ,god and man2 but is there any of the smart of this remaining8 ,direct4 ,,xvii4 ,when you are deterred from the presence of the dreadful ,god1 and think he will not accept such worms as you1 look up to the blessed souls with ,christ2 and remember how many millions of your brethren are there accepted to greater familiarity than that which you here desire4 ,remember that those souls were once as dark and distant from ,god1 and unworthy of his acceptance1 as you now are4 ,a fearful child receiveth boldness1 to see his brethren in his father's arms4 ,direct4 ,,xviii4 ,when you are afraid of ,satan lest he should prevail against you and devour you1 look up to the blessed souls with ,christ2 and see how many millions are there safely landed1 that once were in as dangerous a station as you are4 ,through many tribulations and temptations they are arrived at the heavenly rest3 ,satan once did his worst against them3 they were tossed on the seas of this tempestuous world2 but they were kept by the power of ,god1 through faith unto salvation1 and so may you4 ,direct4 ,,xix4 ,when you would duly value all your present means and mercies1 and see whither they tend1 look up then to the souls with ,christ1 and see whither the like mercy hath conducted them4 ,the poorest cottage and the hardest fare are great mercies1 as they tend to endless blessedness4 ,this now and heaven after1 is great1 though the thing in itself be never so small4 ,heaven puts the value and signification upon all your mercies4 ,the wicked make ciphers of their greatest blessings1 by separating them in their esteem and use1 from ,god and heaven1 which is the measure of their estimate4 ,direct4 ,,xx4 ,when you see divisions among believers1 and hear one for this party1 and another for that1 and hear them bitterly censuring each other1 look up then to the saints with ,christ1 and think what perfect love1 and peace1 and concord is among them4 ,consider how unlike our factions and schisms are to their fervent love and unity2 and how unlike our jarring strifes and quarrels are to their harmonious praise of ,god4 ,remember in what work it is that they are so happily united1 even love and praise incessant to ,jehovah3 and then think1 whether it would not unite the saints on earth1 to lay by their contendings for the pre-eminence in knowledge1 7covered with the gilded name of zeal for the truth of ,god17 and to employ themselves in love and praise1 and to show their emulation here1 in striving who shall love ,god and each other with the more pure heart and fervent love1 #a ,pet4 i4 #bb1 and who shall praise him with the most heavenly alacrity and delight4 ,consider whether this work of blessed souls be not like to be more desirable and excellent1 than the work of self-conceited1 wrangling sophisters4 ,and whether there be any danger of falling into sects and factions1 or falling out by emulations or contentions1 while we make this work of love and praise the matter of our religious converse4 ,and consider whether almost all the schisms that ever vexed the church of ,god1 did not arise1 either by the pastors striving who should be the greatest1 ,luke xxii4 #bd1 #bf1 or by the rising up of some sciolist or gnostic1 proudly pretending to know more than others1 and to vindicate or bring to light some excellent truth which others know not1 or oppose4 ,and when you see the hot contendings of each party1 about their pretended orthodoxness or wisdom1 7which ,james iii4 is purposely written against17 remember how the concord of those blessed souls doth shame this work1 and should make it odious to the heirs of heaven4 ,direct4 ,,xxi4 ,when you are afraid of death1 or would find more willingness to die1 look up to the blessed souls with ,christ1 and think that you are but to pass that way1 which all those souls have gone before you2 and to go from a world of enmity and vanity1 to the company of all those blessed spirits4 ,and is not their blessed state more desirable than such a vain1 vexatious life as this8 ,there is no malice1 nor slandering1 nor cruel persecuting2 no uncharitable censures1 contentions1 or divisions2 no ignorance1 nor unbelief1 nor strangeness unto ,god2 nothing but holy1 amiable1 and delightful4 ,join yourselves daily to that celestial society3 suppose yourselves spectators of their order1 purity1 and glory1 and auditors of their harmonious praises of ,jehovah4 ,live by faith in a daily familiarity with them3 say not that you want company or are alone1 when you may walk in the streets of the heavenly ,jerusalem1 and there converse with the prophets and apostles1 and all the glorious hosts of heaven4 ,converse thus with them in your life1 and it will overcome the fear of death1 and make you long to be there with them3 like one that stands by the river side1 and seeth his friends on the further side1 in a place of pleasure1 while his enemies are pursuing him at his back1 how gladly would he be over with them6 ,and it will imbolden him to venture on the passage1 which all they have safely passed before him4 ,thus death will be to us as the ,red sea1 to pass us safe to the land of promise1 while our pursuers are there overthrown and perish4 ,we should not be so strange to the world above1 if we thus by faith conversed with the blessed ones4 ,direct4 ,,xxii4 ,when you are over-much troubled for the death of your godly friends1 look up to that world of blessed souls1 to which they are translated1 and think whether it be not better for them to be there than here2 and whether you are not bound by the law of love1 to rejoice with them that are thus exalted4 ,had we but a sight of the world that they are in1 and the company that they are gone to1 we should be less displeased with the will of ,god1 in disposing of his own into so glorious a state4 ,all these improvements may be made by a believer1 of his daily converse with the souls above4 ,this is the communion with them which we must hold on earth3 not by praying to them1 which ,god hath never encouraged us to do2 nor by praying for them 7for though it be lawful to pray for the resurrection of their bodies1 and the perfecting of their blessedness thereby1 yet it being a thing of absolute certainty as the day of judgment is1 we must be very cautelous in the manner of our doing this lawful act2 it being a thing that their happiness doth not at all depend on1 and a thing which will-worshippers have showed themselves so forward to abuse1 by stepping further into that which is unlawful2 as the horrid abuses of the names1 and days1 and shrines1 and relics1 of real or supposed saints1 in the papal kingdom1 sadly testifieth74 ,but the necessary part of our communion with the saints in heaven1 being of so great importance to the church on earth1 ,i commend it to the due consideration of the faithful1 whether our forgetfulness of it is not to be much repented of1 and whether it be not a work to be more seriously minded for the time to come4 ,and ,i must confess ,i know not why it should be thought unlawful to celebrate the memorial of the life or martyrdom of any extraordinary servant of ,god1 by an anniversary solemnity1 on a set appropriate day3 it is but to keep the thankful remembrance of ,god's mercy to the church2 and sure the life and death of such is not the smallest of the church's mercies here on earth4 ,if it be lawful on ,november the fifth to celebrate the memorial of our deliverance from the powder-plot1 ,i know not why it should be thought unlawful to do the like in this case also3 provided1 #a4 ,that it be not terminated in the honour of a saint1 but of the ,god of saints1 for giving so great a mercy to his church4 #b4 ,that it be not to honour a saint merely as a saint1 but to some extraordinary eminent saints3 otherwise all that go to heaven must have festivals kept in remembrance of them2 and so we might have a million for a day4 #c4 ,that it be not made equal with the ,lord's day1 but kept in such a subordination to that day1 as the life or death of saints is of inferior and subordinate respect to the work of ,christ in man's redemption4 #d4 ,and if it be kept in a spiritual manner1 to invite men to imitate the holiness of the saints1 and the constancy of the martyrs1 and not to encourage sensuality and sloth4 #ahe ,i have said more of this since1 in my ,life of ,faith4 #ahf ,heb4 xi4 #a4 #ahg ,concil4 ,later4 sub ,innoc4 ,,iii4 ,can4 #c4 #ahh ,rom4 i4 #g2 #a ,cor4 i4 #b2 xiv4 #cc2 ,eph4 i4 #h2 ii4 #ai2 iv4 #ab2 v4 #c2 ,rom4 xv4 #be1 #bf4 #ahi #a ,cor4 iv4 #ab1 #ac3 ,lam4 iii4 #de4 ,,chapter ,,xi4 ,,directions ,,about ,,our ,,communion ,,with ,,the ,,holy ,,angels4 ,direct4 ,i4 ,be satisfied in knowing so much of angels as ,god in nature and ,scripture hath revealed2 but presume not to inquire further1 much less to determine of unrevealed things4 ,that there are angels1 and that they are holy spirits1 is past dispute2 but what number they are1 and of how many worlds1 and of what orders and different dignities and degrees1 and when they were created1 and what locality belongeth to them1 and how far they excel or differ from the souls of men1 these and many other such unnecessary questions1 neither nature nor ,scripture will teach us how infallibly to resolve4 ,almost all the heretics in the first ages of the church1 did make their doctrines of angels the first and chief part of their heresies2 arrogantly intruding into unrevealed things1 and boasting of their acquaintance with the orders and inhabitants of the higher world4 ,these being risen in the apostles' days1 occasioned ,paul to say1 ,col4 ii4 #ah1 ,let no man beguile you of your reward in a voluntary humility1 and worshipping of angels1 intruding into those things which he hath not seen1 vainly puffed up by his fleshly mind4 ,direct4 ,,ii4 ,understand so much of the ministry of angels as ,god hath revealed1 and so far take notice of your communion with them2 but affect not any other sort of communion4#aij ,i shall here show how much of the ministry of angels is revealed to us in ,scripture4 #a4 ,it is part of the appointed work of angels1 to be ministering spirits for the heirs of salvation1 ,heb4 i4 #ad4aia ,not ministers or servants of the godly1 but ministers of ,god for the godly3 as the shepherd is not a servant of the sheep1 but for the sheep4 ,it is not an accidental or occasional work which they do extraordinarily2 but it is their undertaken office to which they are sent forth4 ,and this their ministry is about the ordinary concernments of our lives1 and not only about some great or unusual cases or exigents1 ,psal4 xxxiv4 #f1 #g2 xci4 #aa1 #ab4 #b4 ,it is not some1 but all the angels that are appointed by ,god to this ministration4 ,are they not all ministering spirits sent forth1 c4 ,heb4 i4 #a1 #d4 ,mark here1 that if you inquire whether ,god have any higher spirits1 that are not employed in so low an office1 but govern these angels1 or if you inquire whether only this world be the angels' charge1 or whether they have many other worlds also 7of viators7 to take care of2 neither nature nor ,scripture doth give you the determination of any of these questions2 and therefore you must leave them as unrevealed things 7with abundance more with which the old heretics1 and the popish schoolmen1 have diverted men's minds from plain and necessary things74 ,but that all the angels minister for us1 are the express words of ,scripture4 #c4 ,the work of this office is not left promiscuously among them1 but several angels have their several works and charge2 therefore ,scripture telleth us of some sent on one message1 and some on another2#aib and tells us that the meanest of ,christ's members on earth have their angels before ,god in heaven3 ,i say unto you1 that in heaven their angels do always behold the face of my ,father which is in heaven1 ,matt4 xviii4 #aj4 ,whether each true believer hath one or more angels8 and whether one angel look to more than one believer8 are questions which ,god hath not resolved us of1 either in nature or ,scripture2 but that each true christian hath his angel1 is here asserted by our ,lord4 #d4 ,in this office of ministration they are servants of ,christ as the ,head of the church1 and the ,mediator between ,god and man1 to promote the ends of his superior office in man's redemption4#aic ,matt4 xxviii4 #ah1 ,all power is given to me in heaven and earth2 ,john xiii4 #c4 ,eph4 i4 #bj-bb1 ,and set him at his right hand in the celestials1 far above all principality1 and power1 and might1 and dominion1 and every name that is named1 not only in this world1 but also in that which is to come1 and hath put all things under his feet1 and gave him to be head over all things to the church4 ,rev4 xxiii4 #af1 ,i ,jesus have sent mine angel to testify unto you these things in the churches4#aid ,whether the angels were appointed about the service of ,adam in innocency2 or only began their office with ,christ the ,mediator as his ministers1 is a thing that ,god hath not revealed2 but that they serve under ,christ for his church is plain4 #e4 ,this care of the angels for us is exercised throughout our lives1 for the saving of us from all our dangers1 and delivering us out of all our troubles4#aie ,psal4 xxxiv4 #f1 #g1 ,this poor man cried1 and the ,lord heard him1 and saved him out of all his troubles3 the angel of the ,lord encampeth about them that fear him1 and delivereth them4 ,psal4 xci4 #aa1 #ab1 ,for he shall give his angels charge over thee to keep thee in all thy ways3 they shall bear thee up in their hand1 lest thou dash thy foot against a stone4 ,in all our ways1 7that are good17 and in every step we tread1 we have the care and ministry of tutelar angels4 ,they are our ordinary defence and guard4 #f4 ,in all this ministry they perfectly obey the will of ,god1#aif and do nothing but by his command1 ,psal4 ciii4 #aj2 ,zech4 i4 #h1 #aj2 ,matt4 xviii4 #aj1 being his messengers to man4 #g4 ,much of their work is to oppose the malice of evil spirits that seek our heart1 and to defend us from them2#aig against whom they are engaged under ,christ in daily war or conflict1 ,rev4 xii4 #g1 #i2 ,psal4 lxi4 #ag2 lxxviii4 #di2 ,matt4 iv4 #aa4 #h4 ,in this their ministration they are ordered into different degrees of superiority and inferiority1#aih and are not equal among themselves1 #a ,thess4 iv4 #af2 ,jude #i2 ,dan4 x4 #ac1 #bj1 #ba2 ,eph4 i4 #ba2 ,col4 ii4 #aj2 ,eph4 iii4 #aj2 vi4 #ab2 ,col4 i4 #af2 ,zech4 iv4 #aj2 ,rev4 iv4 #e2 v4 #f4 #i4 ,angels are employed not only about our bodies1 but our souls1 by furthering the means of our salvation3 they preached the gospel themselves1 7as they delivered the law1#aii7 ,luke ii4 #i1 #aj2 i4 #aa1 c42 ,heb4 ii4 #b2 ,gal4 iii4 #ai2 ,acts x4 #d2 ,dan4 vii4 #af2 viii4 #ae-ag2 ix4 #ba1 #bb2 ,luke i4 #bi2 ii4 #ai4 ,especially they deliver particular messages1 which suppose the sufficiency of the laws of ,christ1 and only help to the obedience of it4 #aj4 ,they are sometimes ,god's instruments to confirm1 and warn1 and comfort1 and excite the soul1 and to work upon the mind1 and will1 and affections3#bjj that they do this persuasively1 and have as much access and power to do us good1 as ,satan hath to do us evil1 is very clear4 ,good angels have as much power and access to the soul1 to move to duty1 as devils have to tempt to sin4 ,as ,god hath sent them oft upon monitory and consolatory messages to his servants in visible shapes1 so doth he send them on the like messages invisibly1 ,judg4 v4 #bc2 ,matt4 i4 #bj2 ,psal4 civ4 #d2 ,luke xxii4 #dc1 an angel from heaven is sent to strengthen ,christ himself in his agony4 #aa4 ,they persecute and chase the enemies of the church1 and sometimes destroy them3 as ,psal4 xxxv4 #e1 #f2 #b ,kings xix4 #ce2 ,isa4 xxxvii4 #cf2 and hinder them from doing hurt1 ,numb4 xxii4 #bd4 #ab4 ,they are a convoy for the departing souls of the godly1 to bring them to the place of their felicity1 ,luke xvi4 #bb1 though how they do it we cannot understand4 #ac4 ,they are the attendants of ,christ at his coming to judgment1 and his ministers to gather his elect1 and sever the wicked from the just1 in order to their endless punishment or joy4 #a ,thess4 iv4 #af1 ,the ,lord himself shall descend from heaven with a shout1 with the voice of the archangel1 and with the trump of ,god1 and the dead in ,christ shall rise first3 then we which are alive and remain shall be caught up1 c4 ,matt4 xiii4 #da1 #db1 #di1 ,the ,son of man shall send forth his angels1 and they shall gather out of his kingdom all offences or scandals1 and them which do iniquity2 and shall cast them into a furnace of fire4 ,at the end of the world1 the angels shall come forth1 and sever the wicked from among the just1 and shall cast them into the furnace of fire1 c4#bja ,direct4 ,,iii4 ,understand our near affinity or relation to the angels1 and how they and we are concerned in each others' condition and affairs4 ,as to our nature our immortal souls are kin or like unto the angels1 though our bodies are but like the brutes4 ,those souls that are created after the image of ,god1 in their very natural essence1 7as rational and free agents17 besides his moral image of sanctity1 ,gen4 ix4 #f1 may well be said to be like the angels3 ,he made us a little lower than the angels1 ,psal4 viii4 #e4 ,and ,god hath made us their charge and care2 and therefore no doubt hath given them a special love unto us1 to fit them to the due performance of their trust4 ,as ministers have a special paternal love to their flocks1 and as christians are to have a special love to one another to enable and engage them to the duties appointed them by ,god towards each other2 so these excellent spirits have no doubt a far purer and greater love1 to the image of ,god upon the saints1 and to the saints for the image and sake of ,god1 than the dearest friends and holiest persons on earth can have4 ,for they are more holy1 and they are more perfectly conformed to the mind of ,god1 and they love ,god himself more perfectly than we1 and therefore for his sake do love his people much more perfectly than we4 ,and therefore they are more to be loved by us than any mortals are2 both because they are more excellent1 pure1 and amiable1 and because they have more love to us4 ,moreover the angels are servants of the same ,god1 and members of the same society which we belong to4 ,they are the inhabitants of the heavenly ,jerusalem1 of which we are heirs3 they have possession1 and we have title1 and shall in time possess it4 ,we are called to much of the same employment with them2 we must love the same ,god1 and glorify him by obedience1 thanks1 and praise1 and so do they4 ,therefore they are ministers for our good1 and rejoice in the success of their labours1 as the ministers of ,christ on earth do1 ,heb4 i4 #ad4 ,there is not a sinner converted1 but it is the angels' joy1 ,luke xv4 #aj1 which showeth us how much they attend that work4 ,we are come to mount ,zion1 and unto the city of the living ,god1 the heavenly ,jerusalem1 and to myriads of angels1 c4 ,heb4 xii4 #bb-bd4 ,they are especially present and attendant on us in our holy assemblies and services of ,god2 and therefore we are admonished to reverence their presence1 and do nothing before them that is sinful or unseemly1 #a ,cor4 xi4 #aj2 ,eccles4 v4 #f4 ,the presence of ,god1 and the ,lord ,jesus ,christ1 and the elect angels1 must continually awe us into exact obedience1 #a ,tim4 v4 #ba4 ,with the church they pry into the mystery of the dispensations of the ,spirit to the church1 #a ,pet4 i4 #ab4 ,and so by the church1 that is1 by ,god's dealings with the church1 is made known the manifold wisdom of ,god1 even to these heavenly principalities and powers1 ,eph4 iii4 #aj4 ,in conclusion1 ,christ telleth us that in our state of blessedness we shall be equal to the angels1 ,luke xx4 #cf1 and so shall live with them for ever4 ,direct4 ,,iv4 ,when your thoughts of heaven are staggering or strange1 and when you are tempted to doubt whether indeed there is such a life of glory for the saints1 it may be a great help to your faith1 to think of the world of angels that already do possess it4 ,that there are such excellent and happy inhabitants of the superior orbs1 besides what ,scripture saith1 even reason will strongly persuade any rational man3 #a4 ,when we consider that sea1 and land1 and air1 and all places of this lower1 baser part of the world1 are replenished with inhabitants suitable to their natures2 and therefore that the incomparably more great and excellent orbs and regions should all be uninhabited1 is irrational to imagine4 #b4 ,and as we see the rational creatures are made to govern the brutes in this inferior world1 so reason telleth us it is improbable that the higher reason of the inhabitants of the higher regions should have no hand in the government of man4 ,and yet ,god hath further condescended to satisfy us herein1 by some unquestionable apparitions of good angels1 and many more of evil spirits1 which puts the matter past all doubt1 that there are inhabitants of the unseen world4 ,and when we know that such there are1 it maketh it the more easy to us to believe that such we may be1 either numbered with the happy or unhappy spirits1 considering the affinity which there is between the nature of our souls and them3 to conquer senseless ,sadducism is a good step to the conquest of irreligiousness2 he that is well persuaded that there are angels and spirits1 is much better prepared than a ,sadducee to believe the immortality of the soul3 and because the infinite distance between ,god and man1 is apt to make the thoughts of our approaching his glory either dubious or very terrible1 the remembrance of those myriads of blessed spirits that dwell now in the presence of that glory1 doth much imbolden and confirm our thoughts2 as he that would be afraid whether he should have access to and acceptance with the king1 would be much encouraged if he saw a multitude as mean as himself1 or not much unlike him1 to be familiar attendants on him4 ,i must confess such is my own weakness1 that ,i find a frequent need of remembering the holy hosts of saints and angels1 that are with ,god1 to imbolden my soul1 and make the thoughts of heaven more familiar and sweet1 by abating my strangeness1 amazedness1 and fears2 and thus far to make them the media 7that ,i say not the mediators7 of my thoughts1 in their approaches to the most high and holy ,god 7though the remembrance of ,christ the true ,mediator is my chief encouragement74 ,especially when we consider how fervently those holy spirits do love every holy person upon earth1 and so that all those that dwell with ,god1 are dearer friends to us1 than our fathers or mothers here on earth are1 7as is briefly proved before17 this will imbolden us yet much more4 ,direct4 ,v4 ,make use of the thoughts of the angelical hosts1 when you would see the glory and majesty of ,christ4 ,if you think it a small matter that he is the ,head of the church on earth1 a handful of people contemned by the satanical party of the world1 yet think what it is to be ,head over all things1 far above all principality1 and power1 and might1 and dominion1 and every name that is named1 not only in this world1 but also in that which is to come1 7that is1 gave him a power1 dignity1 and name1 greater than any power1 dignity1 or name of men or angels17 and hath put all things under his feet1 ,eph4 i4 #ba-bc4 ,being made so much better than the angels1 as he hath by inheritance obtained a more excellent name than they2 of him it is said1 ,let all the angels of ,god worship him1 ,heb4 i4 #d1 #f4 ,read the whole chapter4 ,our ,head is the ,lord of all these hosts4 ,direct4 ,,vi4 ,make use of the remembrance of the glorious angels1 to acquaint you with the dignity of human nature1 and the special dignity of the servants of ,god1 and so to raise up your hearts in thankfulness to your ,creator and ,redeemer who hath thus advanced you4#bjb #a4 ,what a dignity is it that these holy angels should be all ministering spirits sent for our good6 that they should love us1 and concern themselves so much for us1 as to rejoice in heaven at our conversion6 ,lord1 what is man1 that thou art mindful of him1 and the son of man that thou visitest him8 ,for thou hast made him a little lower than the angels1 and hast crowned him with glory and honour1 ,psal4 viii4 #d1 #e4 #b4 ,but yet it is a higher declaration of our dignity1 that we should in heaven be equal with them1 and so be numbered into their society1 and join with them everlastingly in the praise of our ,creator4 #c4 ,and it is yet a greater honour to us1 that our natures are assumed into union of person with the ,son of ,god1 and so advanced above the angels4 ,for he took not on him the nature of angels1 but the seed of ,abraham3 nor hath he put the world to come in subjection to the angels1 ,heb4 ii4 #e1 #af4 ,this is the ,lord's doing1 and it is wondrous in our eyes4 ,direct4 ,,vii4 ,when you would admire the works of ,god and his government1 look specially to the angels' part4 ,if ,god would be glorified in his works1 then especially in the most glorious parts3 if he take delight to work by instruments1 and to communicate such excellency and honour to them as may conduce to the honour of the principal cause1 we must not overlook their excellency and honour1 unless we will deny ,god the honour which is due to him4 ,as he that will see the excellent workmanship of a watch or any other engine1 must not overlook the chiefest parts1 nor their operation on the rest2 so he that will see the excellent order of the works and government of ,god1 must not overlook the angels1 nor their offices in the government1 and preservation of the inferior creatures1 so far as ,god hath revealed it unto us4 ,we spoil the music if we leave out these strings4 ,it is a great part of the glory of the works of ,god1 that all the parts in heaven and earth are so admirably conjoined and jointed as they are2 and each in their places contribute to the beauty and harmony of the whole4 ,direct4 ,,viii4 ,when you would be apprehensive of the excellency of love and humility1 and exact obedience to the will of ,god1 look up to the angels1 and see the lustre of all these virtues as they shine in them4 ,how perfectly do they love ,god and all his saints6 even the weakest and meanest of the members of ,christ6 ,with what humility do they condescend to minister for the heirs of salvation6 how readily and perfectly do they obey their ,maker6#bjc ,though our chiefest pattern is ,christ himself1 who came nearer to us1 and appeared in flesh1 to give us the example of all such duties1 yet under him the example of angels is also to be observed1 and with pleasure to be imitated4 ,and ask the enemies of holiness1 who urge you with the examples of the great and learned1 whether they are wiser than all the angels of ,god8 ,direct4 ,,ix4 ,when you are tempted to desire any inordinate communion with angels1 as visibly appearing or affecting your senses1 or to give them any part of the office or honour of ,jesus ,christ1 then think how suitable that office is to your safety and benefit which ,god hath assigned them1 and how much they themselves abhor aspiring to1 or usurpation of1 the office or honour of their ,lord3 and consider how much more suitable to your benefit this spiritual ministration of the angels is1 than if they appeared to us in bodily shapes4#bjd ,in this spiritual communion they act according to their spiritual nature1 without deceit2 and they serve us without any terrible appearances2 and without any danger of drawing us to sensitive1 gross apprehensions of them1 or enticing us to an unmeet adhesion to them1 or honouring of them3 whereas if they appeared to us in visible shapes1 we might easily be affrighted1 confounded1 and left in doubt1 whether they were good angels indeed or not4 ,it is our communion with ,god himself that is our happiness2 and communion with angels or saints1 is desirable but in order unto this3 that kind of communion with angels therefore is the best1 which most advanceth us to communion with ,god2 and that reception of his mercy by instruments is best1 which least endangereth our inordinate adhesion to the instruments1 and our neglect of ,god4 ,we know not so well as ,god1 what way is best and safest for us3 as it is dangerous desiring to mend his word by any fancies of our own1 which we suppose more fit2 so it is dangerous to desire to amend his government1 and providence1 and order1 and to think that another way than that which in nature he hath stated and appointed1 is more to our benefit4 ,it is dangerous wishing ,god to go out of his way1 and to deal with us1 and conduct us in by-ways of our own2 in which we are ourselves unskilled1 and of which we little know the issue4 ,direct4 ,x4 ,when you are apt to be terrified with the fear of devils1 think then of the guard of angels1 and how much greater strength is for you than against you4 ,though ,god be our only fundamental security1 and our chiefest confidence must be in him1 yet experience telleth us how apt we are to look to instruments1 and to be affected as second causes do appear to make for us or against us2 therefore when appearing dangers terrify us1 appearing or secondary helps should be observed to comfort and encourage us4 ,direct4 ,,xi4 ,labour to answer the great and holy love of angels with such great and holy love to them1 as may help you against your unwillingness to die1 and make you long for the company of them whom you so much love4 ,and when death seemeth terrible to you because the world to come seems strange1 remember that you are going to the society of those angels1 that rejoiced in your conversion1 and ministered for you here on earth1 and are ready to convoy your souls to ,christ4#bje ,though the thoughts of ,god and our blessed ,mediator should be the only final object to attract our love1 and make us long to be in heaven1 yet under ,christ1 the love and company of saints and angels must be thought on to further our desires and delight3 for even in heaven ,god will not so be all to us1 as to use no creature for our comfort2 otherwise the glorified humanity of ,christ would be no means of our comfort there2 and the heavenly ,jerusalem would not then have been set out to us by its created excellencies1 as it is ,rev4 xxi4 xxii42 nor would it be any comfort to us in the kingdom of ,god that we shall be with ,abraham1 ,isaac1 and ,jacob1 ,luke xiii4 #bh2 ,matt4 viii4 #aa4 ,direct4 ,,xii4 ,pray for the protection and help of angels1 as part of the benefits procured for the saints by ,christ2 and be thankful for it as a privilege of believers1 excelling all the dignities of the ungodly4 ,and walk with a reverence of their presence1 especially in the worshipping of ,god4 ,it is not fit such a mercy should be undervalued or unthankfully received3 nor that so ordinary a means of our preservation should be overlooked1 and not be sought of ,god by prayer4 ,but the way to keep the love of angels1 is to keep up the love of ,god2 and the way to please them1 is to please him2 for his will is theirs4 ,direct4 ,,xiii4 ,in all the worship you perform to ,god1 remember that you join with the angels of heaven1 and bear your part to make up the concert4 ,do it therefore with that holiness1 and reverence1 and affection1 as remembering not only to whom you speak1 but also what companions you have2 and let there not be too great a discord either in your hearts or praises4 ,o think with what lively1 joyful minds they praise their glorious ,creator2 and how unwearied they are in their most blessed work6 ,and labour to be like them in love and praise1 that you may come to be equal with them in their glory1 ,luke xx4 #cf4 #aij ,angelorum vocabulum nomen est officii1 non natur3 nam sancti illi clestis patri spiritus1 semper sunt spiritus1 sed semper vocari angeli non possunt4 ,gregor4 #aia ,dan4 iv4 #ac2 ,gen4 xxxii4 #a1 #b2 ,exod4 xxxii4 #b2 ,dan4 vi4 #bb2 ,acts xii4 #g1 #aa2 #a ,kings xix4 #e1 #f4 #aib ,luke i4 #ac1 #ah1 #ai1 #bf1 #bh2 ii4 #aj1 #ac1 #ba2 ,acts x4 #g1 #bb2 xii4 #h1 #i2 ,dan4 iii4 #bh2 vi4 #bb2 ,gen4 xxiv4 #dj4 #aic #a ,pet4 iii4 #bb2 ,matt4 xxvi4 #ec4 #aid ,rev4 i4 #a4 #aie #b ,kings vi4 #ag4 #aif ,dan4 iv4 #ce4 #aig #a ,kings xxii4 #ai-bb2 #a ,thess4 ii4 #ah4 #aih ,luke i4 #ai1 #bf4 #aii ,acts vii4 #ec4 #bjj ,acts xxvii4 #bd2 ,luke i4 #ac1 #cj2 ii4 #aj2 ,dan4 x4 #ab2 #b ,kings vi4 #af2 ,gen4 xvi4 #i1 #aj2 ,numb4 xxii4 #cb4 #bja #b ,thess4 i4 #g1 #h2 ,mark viii4 #ch2 ,matt4 xxv4 #ca4 #bjb ,magna dignitas fidelium animarum ut unaquque habeat ab ortu nativitatis in custodiam sui angelum deputatum3 imo plures4 ,hieron4 ,luke xx4 #cf4 #bjc ,heb4 i4 #ad2 ,psal4 ciii4 #bj1 #ba4 #bjd ,timet angelus adorari ab humana natura1 quam videt in ,deo sublimatam4 ,gregor4 #bje ,simus devoti1 simus grati tantis custodibus3 redamemus eos quantum possumus1 quantum debemus effectuose1 c4 ,bernard4 ,v nobis si quando provocati sancti angeli peccatis et negligentiis1 indignos nos judicaverint prsentia et visitatione sua1 c4 ,cavenda est nobis eorum offensa1 et in his maxime exercendum1 quibus eos novimus oblectari3 hc autem placent eis qu in nobis invenire delectat1 ut est sobrietas1 castitas1 c4 ,in quovis angulo reverentiam exhibe angelo1 ne audeas illo presente1 quod me vidente non auderes4 ,bernard4 ,,cases ,,of ,,conscience1 ,,about ,,matters ,,ecclesiastical4 ,,reader1 ,i have something to say to thee of the number of these cases1 somewhat of the order1 and somewhat of the manner of handling and resolving them4 ,i4 ,that they are so many is because there are really so many difficulties which all men are not able to resolve4 ,that they are no more1 is partly because ,i could not remember then any more that were necessarily to be handled1 and ,i was not willing to increase so great a book with things unnecessary4 ,,ii4 ,as to the order1 ,i have some reasons for the order of most of them1 which would be too tedious to open to you4 ,but some of them are placed out of order1 because1 #a4 ,i could not remember them in due place4 #b4 ,and great haste allowed me not time to transpose them4 ,if you say that in such a work ,i should take time1 ,i answer1 ,you are no competent judges1 unless you knew me and the rest of my work1 and the likelihood that my time will be but short4 ,they that had rather take my writings with such defects which are the effects of haste1 than have none of them1 may use them1 and the rest are free to despise them and neglect them4 ,two or three questions about the ,scripture1 ,i would have put nearer the beginning if ,i could have time2 but seeing ,i cannot1 it is easy for you to transpose them in the reading4 ,,iii4 ,the resolution of these cases so much avoideth all the extremes1 that ,i look they should be displeasing to all that vast number of christians1 who involve themselves in the opinions and interests of their several sects as such1 and that hold the faith of our ,lord ,jesus ,christ with respect of persons4 ,but there will be still a certain number of truly catholic1 impartial readers1 whose favourable acceptance ,i confidently prognosticate2 and who1 being out of the dust1 and noise1 and passions of contending sides and parties1 and their interests1 will see a self-evidencing light in those solutions1 which are put off here briefly1 without the pomp of formal argumentation1 or persuading oratory4 ,the ,eternal ,light revealeth himself to us1 by ,christ who is the ,light of the world1 and by the illumination of the ,spirit and word of light2 that we may walk in the light1 as the children of light1 till we come to the world of glorious everlasting light4 ,and what other defect soever our knowledge have1 if any man hath knowledge enough to kindle in him the love of ,god1 the same is known of him1 and therefore is beloved by him1 and shall be blessed with and in him for ever1 #a ,cor4 viii4 #a-c4 ,quest4 ,i4 ,how to know which is the true church1 among all pretenders1 that a christian's conscience may be quiet in his relation and communion4 ,i have written so much of this already in four books1 7viz4 one called1 ,the ,safe ,religion1 another called1 ,a ,key for ,catholics1 another called1 ,the ,visibility of the ,church1 another called1 ,a true ,catholic1 and the ,catholic ,church described17 that ,i shall say now but a little1 and yet enough to an impartial1 considerate reader4 ,the terms must first be opened4 #a4 ,by a church is meant a society of christians as such4 ,and it is sometimes taken narrowly1 for the body or members as distinct from the head1 as the word kingdom is taken for the subjects only as distinct from the king2 and sometimes more fully and properly for the whole political society1 as constituted of its head and body1 or the pars imperans et pars subdita4 #b4 ,the word church thus taken1 signifieth sometimes the universal church called catholic1 which consisteth of ,christ and his body politic1 or mystical2 and sometimes some part only of the universal church4 ,and so it is taken either for a subordinate1 political part1 or for a community1 or a part considered as consociate1 but not political2 or as many particular1 political churches agreeing and holding concord and communion without any common head1 save the universal ,head4 #c4 ,such political churches are either of divine constitution and policy1 or only of human4 #b4 ,by christians1 ,i mean such as profess the essentials of the christian religion4 ,for we speak of the church as visible4 #c4 ,by true1 may be meant1 either reality of essence1 opposite to that which is not really a church in this univocal acception2 or else sound and orthodox1 in the integrals1 as opposite to erroneous and defiled with much enormity4 ,and now ,i thus decide that question4 ,prop4 ,i4 ,the true catholic church consisteth of ,christ the ,head1 and all christians as his body1 or the members4 ,as the kingdom consisteth of the king and his subjects4#bjf ,prop4 ,,ii4 ,as all the sincere heart-covenanters make up the church as regenerate1 and mystical or invisible2 so all that are christened1 that is1 baptized1 and profess consent to all the essentials of the baptismal covenant1 not having apostatized1 nor being by lawful power excommunicated1 are christians1 and make up the church as visible4#bjg ,prop4 ,,iii4 ,therefore there is but one universal church1 because it containeth all christians2 and so leaveth out none to be the matter of another4#bjh ,prop4 ,,iv4 ,it is not ignorance or error about the mere integrals of christianity1 which maketh them no christians who hold the essentials1 that is1 the baptismal covenant4#bji ,prop4 ,v4 ,that the baptismal covenant might be rightly understood and professed1 the churches have still used the creed as the explication of the covenant1 in point of faith2 and taken it for the symbol of the christian belief4 ,and no further profession of faith was or is to be required1 as necessary to the being of christianity4#baj ,prop4 ,,vi4 ,if proud usurpers or censurers take on them to excommunicate1 or unchristian1 or unchurch others1 without authority and cause1 this maketh them not to be no christians1 or no churches1 that are so used4#baa ,prop4 ,,vii4 ,therefore to know which is the true catholic or universal church1 is but to know who are baptized1 professed christians4#bab ,prop4 ,,viii4 ,the reformed churches1 the ,lutherans1 the ,abassines1 the ,coptics1 the ,syrians1 the ,armenians1 the ,jacobites1 the ,georgians1 the ,maronites1 the ,greeks1 the ,moscovites1 and the ,romanists1 do all receive baptism in all its visible essentials1 and profess all the essentials of the christian religion1 though not with the same integrity4#bac ,prop4 ,,ix4 ,he that denieth any one essential part1 in itself1 is so a heretic as to be no christian1 nor true member of the church1 if it be justly proved or notorious3 that is1 none ought to take him for a visible christian1 who know the proof of his denying that essential part of christianity1 or to whom it is notorious4#bad ,prop4 ,x4 ,he that holdeth the essentials primarily1 and with them holdeth some error which by unseen consequence subverteth some essential point1 but holdeth the essentials so much faster1 that he would forsake his error if he saw the inconsistence1 is a christian notwithstanding2 and if the name heretic be applicable to him1 it is but in such a sense1 as is consistent with christianity4#bae ,prop4 ,,xi4 ,he that is judged a heretic and no christian justly by others1 must be lawfully cited1 and heard plead his cause1 and be judged upon sufficient proof1 and not unheard1 or upon rash presumption4#baf ,prop4 ,,xii4 ,christianity and heresy being personal qualities1 and no where found but in individuals1 nor one man guilty of another's error1 it followeth that it is single persons upon personal guilt that must be judged4#bag ,prop4 ,,xiii4 ,any man may judge another to be a christian or heretic1 by a private judgment of discerning1 or the reason which guideth all human actions2 but only church rulers may judge him by that public judgment1 which giveth or denieth him his public privileges and communion4#bah ,prop4 ,,xiv4 ,if by notorious injustice church rulers condemn christians as no christians1 though they may thereby deny them communion with those public assemblies which they govern1 yet do they not oblige the people to take such injured persons for no christians4 ,else they might oblige all to believe a lie1 to consent to malicious injuries1 and might disoblige the people from truth1 righteousness1 and charity4#bai ,prop4 ,,xv4 ,there is no one natural or collective head and governor of all the churches in the world 7the universal church7 but ,jesus ,christ2 and therefore there is none that by such governing power1 can excommunicate any man out of the universal church2 and such usurpation would be treason against ,christ1 whose prerogative it is4#bbj ,prop4 ,,xvi4 ,yet he that deserveth to be excommunicated from one church1 deserveth to be excommunicated by and from all1 if it be upon a cause common to all2 or that nullifieth his christianity4#bba ,prop4 ,,xvii4 ,and where neighbour churches are consociate and live in order and concord1 he that is orderly excommunicate from one church1 and it be notified to the rest1 should not be taken into the communion of any of the rest1 till he be cleared1 or become fit for their communion4#bbb ,but this obligation ariseth but from the concord of consociate churches1 and not from the power of one over the rest2 and it cannot reach all the world1 where the person cometh not1 nor was ever known2 but only to those who through neighbourhood are capable of just notice1 and of giving or denying communion to that person4 ,prop4 ,,xviii4 ,from all this it is clear1 that it is not either papists alone1 or ,greeks alone1 or protestants alone1 or any party of christians1 who are the universal church1 seeing that church containeth all christians4#bbc ,and that reviling others 7yea1 whole nations7 as heretics1 schismatics1 and no christians or churches1 will no more prove the revilers to be the only church or christians1 than want of love will prove a man to be one of ,christ's disciples1 who by love are known to all men to be his4 ,prop4 ,,xix4 ,it is therefore the shameful language of distracted men1 to cry out against other christian nations1 ,it is not you1 but we that are the catholic or universal church4 ,and our shameful controversy1 which of them is the catholic1 is no wiser than to question1 ,whether it be this house or that which is the street8 ,or this street or that which is the city8 ,or whether it be the kitchen1 or the hall1 or the parlour which is the house8 ,or the hand1 or foot1 or eye which is the man8 ,o when will ,god bring distracting teachers to repentance1 and distracted people to their wits8#bbd ,prop4 ,,xx4 ,there is great difference in the purity or soundness of the several parts of the universal church2 some being more orthodox and holy1 and some defiled with so many errors and sins1 as to make it difficult to discern whether they do not deny the very essentials4#bbe ,prop4 ,,xxi4 ,the reformed churches are the soundest and purest that we know in the world1 and therefore their privilege exceeding great1 though they are not all the universal church4 ,prop4 ,,xxii4 ,particular churches consisting of lawful pastors and christian people associated for personal communion in worship and holy living1 are societies or true churches of ,christ's institution1 and the chief parts of the universal church2 as cities and corporations are of the kingdom4#bbf ,prop4 ,,xxiii4 ,there are thousands of these in the world1 and a man may be saved in one1 as well as in another2 only the purest give him the best advantages for his salvation2 and therefore should be preferred by all that are wise and love their souls1 so far as they are free to choose their communion4 ,prop4 ,,xxiv4 ,the case then being easily resolved1 7which is the true church87 viz4 ,all christians as christians are the catholic or universal church2#bbg and all congregations afore described1 of true pastors and christians1 being particular true churches1 differing only in degrees of purity1 he is to be suspected as a designing deceiver and troubler of the world1 that pretending to be a learned man and a teacher1 doth still perplex the consciences of the ignorant with this frivolous question1 and would muddy and obscure this clear state of the case1 lest the people should rest in the discerned truth4 ,prop4 ,,xxv4 ,the papal church as such1 being no true church of ,christ's institution1 7of which by itself anon17 it followeth that a papist as a papist is no member of the church of ,christ1 that is1 no christian4#bbh ,but yet1 whether the same person may not be a papist and a christian1 and so a member of the catholic church1 we shall anon inquire4 ,prop4 ,,xxvi4 ,there are many things which make up the fitness and desirableness of that particular church1 which we should prefer or choose for our ordinary personal communion3#bbi as1 #a4 ,that it be the church of that place where we dwell2 if the place be so happy as to have no divided churches1 that it be the sole church there2 however1 that it be so near as to be fit for our communion4 #b4 ,that it be a church which holdeth communion with other neighbour churches1 and is not singular or divided from them2 or at least not from the generality of the churches of ,christ2 nor differeth in any great matters from those that are most pure4 #c4 ,that it be under the reputation of soundness with the other churches aforesaid1 and not under the scandal of heresy1 schism1 or gross corruption among those that live about4#bcj #d4 ,that it be under the countenance and encouraging favour of the christian magistrate4 #e4 ,that it be the same church of which the rest of the family which we are of be members2 that husband and wife1 parents and children1 masters and servants1 be not of several churches4 #f4 ,that the pastors be able teachers1 prudent guides1 and of holy lives1 and diligent in their office4 #g4 ,that the pastors be regularly called to their office4 #h4 ,that the members be intelligent1 peaceable1 and of holy1 temperate1 and righteous lives4 ,but when all these cannot be had together1 we must choose that church which hath those qualifications which are most needful1 and bear with tolerable imperfections4 ,the most needful are the first1 second1 and sixth of these qualifications4 ,prop4 ,,xxvii4 ,he that is free1 should choose that church which is the fittest for his own edification2 that is1 the best pastors1 people1 and administrations4 ,prop4 ,,xxviii4 ,a man's freedom is many ways restrained herein4 ,as1 #a4 ,when it will tend to a greater public hurt1 by disorder1 ill example1 division1 discouragement1 c4 #b4 ,when superiors forbid it2 as husbands1 parents1 masters1 magistrates4 #c4 ,by some scandal4 #d4 ,by the distance or inconvenience of our dwelling4 #e4 ,by differences of judgment1 and other causes of contention in the said churches2 and many other ways4#bca ,prop4 ,,xxix4 ,a free man who removeth from one church to another for his edification1 is not therefore a separatist or schismatic2 but it must not be done by one that is not free1 but upon such necessity as freeth him4 ,prop4 ,,xxx4 ,it is schism or sinful separation to separate from1 #a4 ,a true church as no true church4 #b4 ,from lawful worship and communion1 as lawful2 but of this more in its proper place4 #bjf #a ,cor4 xi4 #c2 xii4 #ab2 ,eph4 i4 #bb1 #bc2 #a ,cor4 vi4 #ae2 xii4 #bg4 #bjg ,eph4 iv4 #d1 #e2 ,matt4 xxviii4 #ai1 #bj4 #bjh ,eph4 iv4 #d1 #e2 #a ,cor4 xii4 #ab2 ,mark xvi4 #af4 #bji ,rom4 xiv4 #a1 #f1 #g2 xv4 #a1 #c1 #d4 #baj #a ,cor4 xv4 #a1 #b1 c42 ,matt4 xxviii4 #ai1 #bj4 #baa ,rom4 xiv4 #c1 #d4 #bab ,rom4 vi4 #a1 #b1 c4 #bac ,eph4 iv4 #d1 #e4 #bad ,tit4 iii4 #aj2 #c ,john4 #bae ,james iii4 #b2 ,phil4 iii4 #ae1 #af2 ,heb4 v4 #a1 #b4 #baf ,tit4 iii4 #aj2 ,matt4 xviii4 #ae4 #bag ,ezek4 xviii4 #ag2 ,gen4 xviii4 #bc-be4 #bah #a ,cor4 x4 #ae2 ,acts i4 #ai2 #a ,cor4 v4 #c-e2 xi4 #c4 #bai ,matt4 v4 #aa1 #ab2 ,john xvi4 #b4 #bbj #a ,cor4 xii4 #bg-bi2 ,eph4 iv4 #e-g2 #a ,cor4 i4 #ab1 #ac2 iii4 #bb1 #bc2 ,eph4 v4 #bc2 iv4 #ae2 ,col4 i4 #ah2 ii4 #ai4 #bba #c ,john4 #bbb ,eph4 v4 #aa2 #a ,cor4 v4 #aa4 #bbc #a ,cor4 xii4 #ab2 ,john xiii4 #ce2 #a ,cor4 xiii4 #a1 #b1 c4 #bbd #a ,cor4 xii4 #ab2 vi4 #ag2 x4 #ag2 ,eph4 iv4 #c1 c4 #bbe ,gal4 iv4 #aa1 #ab4 #bbf ,rev4 iii4 #h-ab2 ii4 #aj1 #aa2 ,acts xiv4 #bb2 ,tit4 i4 #e2 ,rom4 xvi4 #d1 #af2 #a ,cor4 vii4 #ag2 xi4 #af2 xiv4 #cc1 #dd2 #b ,thess4 i4 #d2 ,rev4 ii4 #bc4 #bbg #a ,cor4 i4 #ac2 ,rom4 xvi4 #ag2 ,acts xx4 #cj4 #bbh ,acts ii4 #dd2 #a ,cor4 i4 #aj2 #a ,thess4 v4 #ab1 #ac4 #bbi ,heb4 x4 #be2 #a ,tim4 iii4 #g2 #c ,john #ab4 #bcj ,acts xvi4 #cb1 #cd2 x4 #b1 #bb2 xviii4 #h2 ,col4 iv4 #ae4 #bca ,of these things ,i have said so much in my ,cure of ,church divisions1 and in the ,defence of it1 and in the end of my ,reas4 of ,christ4 ,relig4 ,consect4 i4 and ii4 that ,i pass them over here with the more brevity4 ,quest4 ,,ii4 ,whether we must esteem the church of ,rome a true church8 ,and in what sense some divines affirm it1 and some deny it4 ,want of some easy distinguishing hath made that seem a controversy here1 which is so plain1 that it can hardly be any at all to protestants1 if the question had been but truly stated4#bcb ,remember therefore that by a church is meant1 not a mere company of christians1 any how related to each other2 but a society consisting of an ecclesiastical head and body1 such as we call a political society4 #b4 ,and that we speak not of an accidental head 7such as the king is1 because he governeth them suo modo by the sword72 for that is not an essential constitutive part2 but of a constitutive ecclesiastical head and body4 #c4 ,that the question is not1 ,whether the church of ,rome be a part of the church1 but whether it be a true church8 ,and now ,i answer1 #a4 ,to affirm the church of ,rome to be the catholic or universal church1 is more than to affirm it to be a true catholic church1 that is1 a true part of the catholic church3 and is as much as to say that it is the whole and only church1 and that there is no other2 which is odious falsehood and usurpation1 and slander against all other churches4 #b4 ,the church of ,rome is so called in the question1 as it is a policy or church in a general sense2 and the meaning of the question is1 ,whether it be a divine1 or a human or diabolical policy2 a lawful church4 #c4 ,the church of ,rome is considered1 #a4 ,formally1 as a church or policy4 #b4 ,materially1 as the singular persons are qualified4 ,it is the form that denominateth4 ,therefore the question must be taken of the ,roman policy1 or of the church of ,rome as such2 that is1 as it is one ruler pretending to be the vicarious1 constitutive1 governing head of all ,christ's visible church on earth1 and the body which owneth him in this relation4 #d4 ,therefore ,i conclude 7and so do all protestants7 that this policy or church of ,rome is no true church of ,christ's instituting or approbation1 but a human1 sinful policy1 formed by the temptation of ,satan1 the prince of pride1 deceit1 and darkness4 ,the proof of which is the matter of whole loads of protestant writings4 ,and indeed the proof of their policy being incumbent on themselves1 they fail in it1 and are still fain to fly to pretended1 false tradition for proof1 in which the sophisters know that either they must be judges themselves1 and it must go for truth because they say it2 or else that if they can carry the controversy into a thicket or wood of fathers and church history1 at least they can confound the ignorant1 and evade themselves4 ,of this see my ,disput4 with ,johnson1 and my ,key for ,catholics1 c4 #e4 ,the bishop of the ,english papists1 ,smith called bishop of ,chalcedon1 in his ,survey1 c4 v4 saith1 ,to us it sufficeth that the bishop of ,rome is ,st4 ,peter's successor2 and this all the fathers testify1 and all the catholic church believeth2 but whether it be jure divino or humano1 is no point of faith4 ,the like hath ,davenport1#bcc called ,fransc4 a ,sancta ,clara more largely4 ,by this let the reader judge whether we need more words to prove their church to be such as ,christ never instituted1 when the belief of their divine right is no part of their own faith4 #f4 ,if the church of ,rome in its formal policy be but of human institution1 it is1 #a4 ,unnecessary to salvation4 #b4 ,unlawful2 because they that first instituted it had no authority so to do1 and were usurpers4 ,for either the makers of it were themselves a church or no church4 ,if no church1 they could not lawfully make a church4 ,infidels or heathens are not to be our church makers4 ,if a church1 then there was a church before the church of ,rome1 and that of another form4 ,and if that former form were of ,christ's institution1 man might not change it2 if not1 who made that form8 and so on4 #g4 ,our divines therefore that say that the church of ,rome is a true church1 though corrupt1 do not speak of it formally as to the papal policy or headship1 but materially4 #a4 ,that all papists that are visible christians are visible parts of the universal church4 #b4 ,that their particular congregations considered abstractedly from the ,roman headship may be true particular churches1 though corrupt2 which yet being the only difficulty shall be the matter of our next inquiry4 #bcb ,see ,mr4 ,barton's and ,bp4 ,hall's contest hereabouts4 #bcc ,system4 ,fidei4 ,quest4 ,,iii4 ,whether we must take the ,romish clergy for true ministers of ,christ8 ,and whether their baptism and ordination be nullities8 ,i join these two distinct questions together for brevity4 ,i4 ,as true signifieth regularly called1 so they are commonly irregular and not true ministers4 ,but as true signifieth real opposed to a nullity1 so it is now to be further considered4 ,the doubt lieth either of the sufficiency of his call1 or of somewhat that is supposed to destroy it by contradiction or redundancy4 #a4 ,whether he want any thing of absolute necessity to the office1 who is called in the church of ,rome8 or1 #b4 ,whether there be any thing in his office or entrance1 which nullifieth or invalidateth that which else would be sufficient8 ,for the first doubt1 it is not agreed on among papists or protestants what is of necessity to the being of the office4 ,some think real godliness in the person is necessary2 but most think not4 ,some think that visible1 that is1 seeming professed godliness1 not disproved by mortal sin1 is necessary2 and some think not4 ,some think the people's election is necessary1 and that ordination is but ad bene esse2 and some think ordination necessary ad esse1 and election ad bene esse1 or not at all2 and some think both necessary ad esse1 and some neither4 ,some think the election of the people is necessary1 and some think only their consent is necessary1 though after election by others2 some think it must be the consent of all the flock1 or near all2 and some only of the major part2 and some of the better part1 though the minor4 ,some think the ordination of a diocesan bishop necessary ad esse1 and some not4 ,some think the truth of the ordainers' calling1 or power1 to be necessary to the validity of his ordination1 and some not4 ,some think the number of two1 or three1 or more ordainers to be necessary1 and some not4 ,some think it necessary to the validity of the ministry that it come down from the apostles by an uninterrupted succession of truly ordained bishops1 and some think not4 ,some few think that the magistrates' command or licence is necessary1 and only it1 and most deny both4 ,johnson1 alias ,terret1 the papist1 in his ,disputation against me1 maintaineth that consecration is not necessary ad esse1 nor any one way of election1 by these or those1 but only the church's reception upon such an election as may give them notice1 and which may be different1 according to different times1 places1 and other circumstances4 ,in the midst of these confusions1 what is to be held8 ,i have opened the case as fully and plainly as ,i can1 in my second ,disput4 of ,church ,government1 about ordination1 to which ,i must refer the reader3 only here briefly touching upon the sum4 #a4 ,there are some personal qualifications necessary to the being of the office1 7of which anon17 and some only to the well-being4#bcd #b4 ,the efficient conveying cause of power or office1 is ,god's will signified in his own established law2 in which he determineth that such persons so called shall receive from him such power1 and be obliged to such office administrations4#bce #c4 ,any providence of ,god which infallibly or satisfactorily notifieth to the church1 who these persons are1 that receive such power from ,god1 doth oblige them to submit to them as so empowered4 #d4 ,god's ordinary established way of regular designation of the person1 is by the church's consent1 and the senior pastor's ordination4 #e4 ,by these actions they are not the proper donors or efficients of the power1 or office given1 but the consent of the people and the ordination do determine of the recipient1 and so are regularly causa sine qua non of his reception4 ,and the ordination is moreover a solemn investiture in the office1 as when a servant is sent by delivering a key to deliver possession of a house1 by his master's consent1 to him that had before the owner's grant2 and so it ceremoniously entereth him into visible possession2 like the solemnizing of marriage1 or the listing of a soldier1 c4 #f4 ,the people's consent 7before or after7 is not only by institution1 but naturally necessary1 that a man become a pastor to those persons 7for no man can learn1 obey1 c4 without consent73 but it is not of necessity to the being of the ministry in general1 or in the first instant3 a man without it may be authorized as a minister to go preach the gospel for conversion1 and baptize and gather churches1 though not to be their stated pastor4 #g4 ,when death1 distance1 corruption1 heresy1 or malignity of pastors within reach1 maketh it impossible to have ordination1 ,god's choice of the person may be notified without it3 as by1 #a4 ,eminent qualifications4 #b4 ,the people's real necessities4 #c4 ,and the removal of impediments1 and a concurrence of inviting opportunities and advantages4 #d4 ,and sometimes the people's desire4 #e4 ,and sometimes the magistrate's commission or consent2 which though not absolutely necessary in themselves1 yet may serve to design the person and invest him1 when the ordinary way faileth2 which is all that is left to man to do1 to the conveyance of the power4 ,the case being thus stated1 as to what is necessary to give the power or office1 we may next inquire whether any papist priest have such power1 by such means4 ,and1 #a4 ,we have sufficient reason to judge that many of them have all the personal qualifications which are essentially necessary4 #b4 ,many among them have the consent of a sober christian people 7of which more anon74 ,and ,mr4 ,jacob1 who was against bishops and their ordination1 proveth at large1 that by election or consent of the people alone1 a man may be a true pastor1 either without such ordination1 or notwithstanding both the vanity and error of it4 #c4 ,many of them have ordination by able and sober bishops2 if that also be necessary4 #d4 ,in that ordination1 they are invested in all that is essential to the pastoral office4 ,so that ,i see not that their calling is a nullity through defect of any thing of absolute necessity to its being and validity2 though it be many ways irregular and sinful4 ,,ii4 ,we are next therefore to inquire whether any contradicting additions make null that which else would be no nullity4 ,and this is the great difficulty4 ,for as we accuse not their religion for having too little1 but too much1 so this is our chief doubt about their ministry4 ,and1 #a4 ,it is doubted1 as to the office itself1 whether a mass priest be a true minister1 as having another work to do1 even to make his ,maker1 and to give ,christ's real flesh with his hands to the people2 and to preach the unsound doctrines of their church2 and these seem to be essential parts of his function4 ,the case is very bad and sad2 but that which ,i said about the heresies or errors which may consist with christianity1 when they overthrow it but by an undiscerned consequence1 must be here also considered4 ,the prime part of their office is that 7as to the essentials7 which ,christ ordained3 this they receive1 and to this they sew a filthy rag of man's devising2 but if they knew this to be inconsistent with christianity or the essentials of the ministry1 we may well presume 7of many of them7 they would not receive it4 ,therefore as an error which consequentially contradicteth some essential article of faith1 nullifieth not his christianity who first and fastest holdeth the faith1 and would cast away the error if he saw the contradiction1 7as ,davenant1 ,morton1 and ,hall have showed1 ,epist4 ,conciliat47 so is it to be said as to practical error in the present case4 ,they are their grievous errors and sins1 but1 for aught ,i see1 do not nullify their office to the church4 ,as a mass priest1 he is no minister of ,christ 7as an anabaptist is not as a re-baptizer1 nor a separatist as a separater1 nor an antinomian1 or any erroneous person1 as a preacher of that error72 but as a christian pastor ordained to preach the gospel1 baptize1 administer the ,lord's supper1 pray1 praise ,god1 guide the church1 he may be4 ,the same answer serveth to the objection as it extendeth to the erroneous doctrines which they preach1 which are but by consequence against the essentials of religion4 #b4 ,but it is a greater doubt1 ,whether any power of the ministry can be conveyed by antichrist1 or from him8 and whether ,god will own any of antichrist's administrations8 ,therefore seeing they profess themselves to have no office but what they receive from the pope1 and ,christ disowning his usurpation1 the same man cannot be the minister of ,christ and antichrist2 as the same man cannot be an officer in the king's army and his enemies'4 ,but this will have the same solution as the former4 ,if this antichrist were the open1 professed enemy to ,christ1 then all this were true3 because their corrupt additions would not by dark consequences1 but so directly contain the denial of christianity or the true ministry1 that it were not possible to hold both4 ,but 7as our divines commonly note7 antichrist is to sit in the temple of ,god1 and the pope's treason is under pretence of the greatest service and friendship to ,christ1 making himself his vicar-general without his commission4 ,so they that receive power from him1 do think him to be ,christ's vicar indeed1 and so renounce not ,christ1 but profess their first and chief relation to be to him1 and dependence on him1 and that they would have nothing to do with the pope1 if they knew him to be against ,christ4 ,and some of them write1 that the power or office is immediately from ,christ1 and that the pope1 ordainers1 and electors do but design the person that shall receive it 7because else they know not what to say of the election and consecration of the pope himself1 who hath no superior74 ,and the ,spanish bishops in the council of ,trent held so close to this1 that the rest were fain to leave it undetermined2 so that it is no part of their religion1 but a doubtful opinion1 ,whether the power of bishops be derived from the pope1 though they be governed by him8 ,but as to the other1 the case seemeth like this3 if a subject in ,ireland usurp the lieutenancy1 and tell all the people that he hath the king's commission to be his lieutenant1 and command all to submit to him1 and receive their places from him1 and obey him2 and the king declareth him a traitor1 7antecedently only by the description of his laws17 and maketh it the duty of the subjects to renounce him2 those now that know the king's will1 and yet adhere to the usurper1 though they know that the king is against it1 are traitors with him3 but those from whom he keepeth the knowledge of the laws1 and who for want of full information believe him to be really the king's lieutenant1 7and specially living where all believe it17 but yet would renounce him if they knew that he had not the king's commission2 these are the king's subjects1 though in ignorance they obey a usurper4 ,and on this account it is that ,archbishop ,usher concluded1 that an ignorant papist might be saved1 but the learned hardly4 ,but when the learned1 through the disadvantages of their education1 are under the same ignorance1 being learned but on one side but to their greater seduction1 the case may be the same4 ,the same man therefore may receive an office from ,christ1 who yet ignorantly submitteth to the pope1 and receiveth corrupt additions from him4 ,but suppose ,i be mistaken in all this1 yet to come to the second question1 ,,iii4 ,whether baptism and ordination given by them be nullities8 ,i answer1 no2 on a further account1 #a4 ,because that the ministry which is a nullity to the receiver1 7that is1 ,god will punish him as a usurper17 may yet perform those ministerial acts which are no nullities to the church4#bcf ,else how confused a case would all churches be in6 ,for it is hard ever to know whether ministers have all things essential to their office4 ,suppose a man be ignorant1 or a heretic against some essential article of faith2 or suppose that he feigned orders of ordination when he had none2 or that he was ordained by such as really had no power to do it2 or suppose he pretended the consent of the majority of the people1 when really the greater part were for another3 if all this be unknown1 his baptizing and other administrations are not thereby made nullities to the church1 though they be sins in him4 ,the reason is1 because that the church shall not suffer1 nor lose her right for another man's sin6 ,when the fault is not theirs1 the loss and punishment shall not be theirs4 ,he that is found in possession of the place1 performeth valid administration to them that know not his usurpation1 and are not guilty of it4 ,otherwise we should never have done re-baptizing1 nor know easily when we receive any valid administrations1 while we are so disagreed about the necessaries of the office and call2 and when it is so hard in all things to judge of the call of all other men4 #b4 ,and as the papists say1 that a private man or woman may baptize in extremity1 so many learned protestants think1 that though a private man's baptism be a sin1 yet it is no nullity1 though he were known to be no minister4 ,and what is said of baptism1 to avoid tediousness1 you may suppose said of ordination1 which will carry the first case far1 as to the validity of the ministry received by papists' ordination1 as well as of baptism and visible christianity received by them4 ,for my part1 ,god used ,parson's ,book of ,resolution corrected1 so much to my good1 and ,i have known so many eminent christians1 and some ministers1 converted by it1 that ,i am glad that ,i hear none make a controversy of it1 whether the conversion1 faith1 or love to ,god be valid1 which we receive by the books or means of any papist8 #bcd ,eph4 iv4 #f-aa4 #bce ,matt1 xxviii4 #aa1 #bj2 ,tit4 i4 #e2 ,acts xx4 #bh2 xiv4 #bc2 #a ,pet4 v4 #b4 #bcf ,matt4 vii4 #bc-be2 ,phil4 i4 #ae-ag2 ,mark ix4 #dj4 ,quest4 ,,iv4 ,whether it be necessary to believe that the pope is the antichrist8 ,it is one question1 whether he be antichrist8 and another1 whether it be necessary to believe it8 ,to the first ,i say1 #a4 ,there are many antichrists3 and we must remove the ambiguity of the name1 before we can resolve the question4 ,if by antichrist be meant1 one that usurps the office of a universal vicar of ,christ1 and constituting and governing head of the whole visible church1 and hereby layeth the ground of schisms1 and contentions1 and bloodshed in the world1 and would rob ,christ of all his members1 who are not of the pope's kingdom1 and that formeth a multifarious ministry for this service1 and corrupteth much of the doctrine1 worship1 and discipline of the church1 in this sense no doubt but the pope is antichrist4 ,but if by antichrist be meant him particularly described in the ,apocalypse and ,thessalonians1 then the controversy de re1 is about the exposition of those dark prophecies4 ,of which ,i can say no more but this1 #a4 ,that if the pope be not he1 he had ill luck to be so like him4 #b4 ,that ,dr4 ,more's moral arguments1 and ,bishop ,downham's and many others' expository arguments1 are such as ,i cannot answer4 #c4 ,but yet my skill is not so great in interpreting those obscure prophecies1 as that ,i can say1 ,i am sure that it is the pope that they speak of1 and that ,lyra1 learned ,zanchy1 and others that think it is ,mahomet1 or others that otherwise interpret them1 were mistaken4 ,,ii4 ,but to the second question1 ,i more boldly say1 #a4 ,that every one that indeed knoweth this to be the sense of those texts1 is bound to believe it4 #b4 ,but that ,god1 who hath not made it of necessity to salvation to understand many hundred plainer texts1 nor absolutely to understand more than the articles and fundamentals of our religion1 hath much less made it necessary to salvation to understand the darkest prophecies4 #c4 ,and that as the suspicion should make all christians cautelous what they receive from ,rome1 so the obscurity should make all christians take heed1 that they draw from it no consequences destructive to love1 or order1 or any truth1 or christian duty4 ,and this is the advice ,i give to all4 ,quest4 ,v4 ,whether we must hold that a papist may be saved8 ,this question may be resolved easily from what is said before4 #a4 ,a papist as a papist1 that is1 by popery1 will never be saved1 no more than a man's life by a leprosy4 #b4 ,if a papist be saved1 he must be saved against1 and from popery1 either by turning from the opinion1 and then he is no papist1 or by preserving his heart from the power of his own opinions4#bcg ,and the same we may say of every error and sin4 ,he that is saved1 must be saved from it1 at least from the power of it on the heart1 and from the guilt of it by forgiveness4 #c4 ,every one that is a true1 sincere christian in faith1 love1 and true obedience1 shall be saved1 what error soever he hold that doth consist with these4 #d4 ,as many antinomians and other erroneous persons1 do hold things which by consequence subvert christianity2 and yet not seeing the inconsistence1 do hold christianity first and faster1 in heart and sincere practice1 and would renounce their error if they saw the inconsistence1 so is it with many papists4 ,and that which they hold first1 and fastest1 and practically1 doth save them from the power1 operations1 and poison of their own opinions3 as an antidote or the strength of nature may save a man from a small quantity of poison4 #e4 ,moreover we have cause to judge that there are millions among the papists1 corrupted with many of their lesser errors1 who yet hold not their greater2 that believe not that none are christians but the pope's subjects1 and that ,christ's kingdom and the pope's are of the same extent1 or that he can remit men's pains in another world1 or that the bread and wine are no bread and wine1 or that men merit of ,god in point of commutative justice1 or that we must adore or worship the bread1 or yet the cross or image itself1 c4 or that consent to abundance of the clergy's tyrannical usurpations and abuses3 and so being not properly papists1 may be saved1 if a papist might not4 ,and we the less know how many or few among them are really of the clergy's religion and mind1 because by terror they restrain men from manifesting their judgment1 and compel them to comply in outward things4 #f4 ,but as fewer that have leprosies1 or plagues1 or that take poison1 escape1 than of other men1 so we have great cause to believe1 that much fewer papists are saved1 than such as escape their errors4 ,and therefore all that love their souls should avoid them4 #g4 ,and the trick of the papists who persuade people that theirs is the safest religion1 because we say that a papist may be saved1 and they say that a protestant cannot1 is so palpable a cheat1 that it should rather deter men from their way4 ,for ,god is love2 and he that dwelleth in love dwelleth in ,god2 and all men must know us to be ,christ's disciples1 by loving one another2 and he that saith he loveth ,god1 and loveth not his brother1 is a liar2 and charity believeth all things credible4 ,that religion is likest to be of ,god which is most charitable1 and not that which is most uncharitable1 and malicious1 and like to ,satan4 ,to conclude1 no man shall be saved for being no papist1 much less for being a papist4 ,and all that are truly holy1 heavenly1 humble lovers of ,god1 and of those that are his servants1 shall be saved4 ,but how many such are among the papists1 ,god only knoweth who is their ,judge4 99 99 99 99 99 ,the questions whether the ,greeks1 ,abassines1 ,nestorians1 ,eutychians1 antinomians1 anabaptists1 c4 may be saved1 must be all resolved as this of the papists1 allowing for the different degrees of their corruption4 ,and therefore ,i must desire the reader to take up with this answer for all1 and excuse me from unnecessary repetition4 ,as for such disputers as my antagonist ,mr4 ,johnson1 who insisteth on that of ,tit4 iii4 #aj1 ,a man that is an heretic--is condemned of himself2 when he hath proved that the word heretic hath but one signification1 ,i will say as he doth4 ,till then1 if he will try who shall be damned by bare equivocal words1 without the definition1 let him take his course1 for ,i will be none of his imitators4 #bcg ,vid4 ,hun4 ,eccl4 ,rom4 non est christiana3 et ,perkins4 ,a papist cannot go beyond a reprobate4 ,quest4 ,,vi4 ,whether those that are in the church of ,rome1 are bound to separate from it8 ,and whether it be lawful to go to their mass or other worship8 ,these two also for brevity ,i join together4 ,i4 ,to the first1 we must distinguish of separation3 #a4 ,it is one thing to judge that evil which is evil1 and separate from it in judgment4 #b4 ,it is another thing to express this by forbearing to subscribe1 swear1 or otherwise approve that evil4 #c4 ,and another thing to forbear communion with them in the mass and image worship1 and gross or known sins4 #d4 ,and another thing to forbear all communion with them1 even as to baptism and other lawful things4 #e4 ,and another thing to use some open detestations or protestations against them4 #b4 ,and we must distinguish much of persons1 whether they be ministers or people1 free or bound1 as wives1 children1 c4 ,and now ,i answer1 #a4 ,there is no question but it is a duty to judge all that evil which is evil among the papists or any other4 #b4 ,it is the duty of all to forbear subscribing1 swearing to1 or otherwise approving evil4 #c4 ,it is the duty of all mass priests to renounce that part of their calling1 and not to administer their mass1 or any other unlawful thing4 #d4 ,it is the duty of all private christians to forbear communion in the mass1 because it is a kind of idolatry1 while they worship apiece of bread as ,god2 as also image worship1 and all other parts of their religion1 in which they are put upon sin themselves1 or that which is notorious scandal and symbolizing with them in their bread worship1 or rather corruptions of the substance of ,god's ordinances4 #e4 ,it is their duty who have fit opportunity1 7when it is like to do more good than harm17 to protest against the papal corruptions where they are1 and to declare their detestation of them4 #f4 ,it is the duty of those that have children to be baptized or catechised1 to make use of more lawful and sound ministers1 when they may be had1 rather than of a papist priest4 #g4 ,but in case they cannot remove1 or enjoy better1 ,i think it is lawful1 #a4 ,to let such baptize their children1 rather than leave them unbaptized4 #b4 ,to let their children be taught by them to read1 or in arts and sciences1 or the catechism1 and common principles of religion1 so they will mix no dangerous errors4 #c4 ,and to hear those of them preach1 who preach soundly and piously 7such as were ,gerrhard1 ,zutphaniensis1 ,thaulerus1 ,ferus1 and many more74 #d4 ,and to read such good books as these now mentioned have written4 #e4 ,and to join with them in such prayers as are sound and pious1 so they go no further4 #h4 ,and wives1 children1 and such other as are bound1 and cannot lawfully remove1 may stay among them1 and take up with these helps1 dealing faithfully in abstaining from the rest4 ,,ii4 ,the second question is answered in this4 ,only ,i add1 that it is one thing to be present as ,elias was1 in a way of opposition to them2 or as disputants are1 that open their errors2 or as a wise man may go to hear or see what they do1 without compliance1 as we read their books2 and it is another thing to join with them in their sinful worship1 or scandalously to encourage them in it by seeming so to do4 ,see ,calv4 contr4 ,nicod4 c4 ,quest4 ,,vii4 ,whether the true calling of the minister by ordination or election1 c4 be necessary to the essence of the church8 ,by a church here we mean a political society of christians1 and not any assembly or community4 ,and no doubt pastor and flock are the constitutive parts of such a church2 and where either of them are notoriously wanting1 it is notorious that there is no true church4 ,therefore all the doubt is1 whether such parts of his call be necessary to the being of the ministry1 or not8 ,and here we must conclude1 that the word ministry and church are ambiguous4 ,by a minister or pastor is meant1 either one that ,god so far owneth as to accept and justify his administrations as for himself1 even his own good and salvation2 or one whose administrations ,god will own1 accept1 and bless to the people4 ,i4 ,in the former sense1 #a4 ,he is no true minister that wanteth the essential qualifications of a minister1 viz4 that hath not1 7#a47 ,the understanding and belief of all the essential articles of faith1 without heresy4 7#b47 ,tolerable ability to teach these to the people1 and perform the other essentials of his office4 7#c47 ,sincere godliness1 to do all this in love and obedience to ,god as his servant1 in order to life eternal4 #b4 ,and he is thus no true pastor as to ,god's acceptance of himself1 who hath not a lawful calling2 that is1 7#a47 ,ordination1 when it may be had4 7#b47 ,the consent or reception of that church of which he pretendeth to be pastor1 which is still necessary1 and must be had1 if ordination cannot4 ,,ii4 ,but in the second sense1 he is a pastor so far as that ,god will own his administrations as to the people's good1 who1 #a4 ,hath possession4 #b4 ,and seemeth to them to have necessary qualifications1 and a lawful call1 though it prove otherwise1 so be it1 it be not through their wilful fault1 that he is culpable1 or they mistaken in him4 ,if he be not a true believer1 but an infidel1 or heretic1 he is no minister as to himself1 that is1 ,god will use him as a usurper that hath no title3#bch but if he profess to be a believer when he is not1 he is a true pastor visibly to the people2 otherwise they could never know when they have a pastor3 even as real faith makes a real christian1 and professed faith makes a visible christian1 so is it as to the ministry4 ,if he seem to understand the articles of faith1 and do not1 or if he seem to have due ordination when he hath not1 if he be upon this mistake accepted by the people1 he is a true visible pastor as to them1 that is1 as to their duty and benefit1 though not as to himself4 ,yea1 the people's consent to his entrance is not necessary ad esse1 nor to his relation neither1 so far as to justify himself1 but to his administrations and to his relation1 so far as their own right and benefit are interested in it4 ,so that two things are necessary to such a visible pastor as shall perform valid administrations to the church3 #a4 ,seeming necessary qualifications and calling to it4 #b4 ,possession1 by the people's reception or consent to his administrations and relation so far as to their benefit4 ,and1 ,,iii4 ,thus also we must distinguish of the word church4 ,it is1 #a4 ,such an entire christian society as hath a minister or pastor whose office is valid as to himself and them2 or it is such a society only as hath a pastor whose office is valid to them but not to himself4 ,let us not confound the question de re and de nomine4 ,these societies differ as is said4 ,both may fitly be called true churches4 ,as it is with a kingdom which hath a rightful prince1 and one that hath a usurper1 so it is here4 #a4 ,if it have a rightful king accepted1 it is a kingdom in the fullest sense4 #b4 ,if it have a usurper accepted as king1 it is a kingdom1 but faulty4 #c4 ,if the usurper be only so far accepted as that the people consent not to his entrance1 no1 nor his relation so as to justify his title1 but wish him cast out if they could procure it2 but yet consent to receive that protection and justice which is their own due from the possessor1 and consent to his relation only thus far1 this is a kingdom truly1 but more defective or maimed than the first4 #d4 ,but if the people do not so much as receive him1 nor submit to his administrations1 he is but a conqueror1 and not a king1 and it is 7in respect to him7 no kingdom 7though in respect to some other that hath title and consent1 without actual possession of the administration1 it may be a kingdom74 ,and this is the true and plain solution of this question1 which want of distinction doth obscure4 #bch ,acts i4 #ag2 ,matt4 vii4 #bc4 ,quest4 ,,viii4 ,whether sincere faith and godliness be necessary to the being of the ministry8 ,and whether it be lawful to hear a wicked man1 or take the sacrament from him1 or take him for a minister8 ,this question receiveth the very same solution with the last foregoing1 and therefore ,i need not say much more to it4 ,i4 ,the first part is too oft resolved mistakingly on both extremes4 ,some absolutely saying that godliness or faith is not necessary to the being of the ministry2 and some that it is necessary4 ,whereas the true solution is as aforesaid2 sincere faith and godliness are necessary to make a man a minister so far as that ,god will own and justify him as sent by himself1 as to his own duty and benefit3 for he cannot be internally and heartily a christian pastor that is no christian1 nor a minister of ,god who is not godly1 that is1 is not truly resigned to ,god1 obeyeth him not and loveth him not as ,god4 ,but yet the reality of these are not necessary to make him a visible pastor1 as to the people's duty and benefit4 #b4 ,but the profession of true faith and godliness is necessary so far1 as that without it the people ought not to take him for a visible minister 7as the profession of christianity is to a visible christian74 #c4 ,and in their choice they ought to prefer him cteris paribus1 whose profession is most credible4 ,object4 ,that which maketh a minister is gifts and a calling1 which are distinct from grace and real christianity4 ,answ4 ,every minister is a christian1 though every christian be not a minister or pastor3 therefore he that is a visible pastor must visibly or in profession have both4 ,object4 ,but a man may be a christian1 without saving grace or godliness4 ,answ4 ,as much as he may be godly without godliness4 ,that is1 he may be visibly a christian and godly1 without sincere faith or godliness1 but not without the profession of both4 ,it is not possible that the profession of christianity in the essentials1 can be without the profession of godliness2 for it includeth it4 ,,ii4 ,to the other question ,i answer1 #a4 ,a man that professeth infidelity or impiety1 yea1 that professeth not faith and godliness1 is not to be taken for a minister1 or heard as such4 #b4 ,every one that professeth to stand to his baptismal covenant professeth faith and godliness4 #c4 ,he that by a vicious life or bad application of doctrine contradicteth his profession1 is to be lawfully accused of it1 and heard speak for himself1 and to be cast out by true church justice1 and not by the private censure of a private person4 #d4 ,till this be done1 though a particular private member of the church be not bound to think that the minister is worthy1 nor that the church which suffereth and receiveth him doth well1 yet they are bound to judge him one who by the church's reception is in possession1 and therefore a visible pastor1 and to submit to his public administrations2 because it is not in a private man's power1 but the church's1 to determine who shall be the pastor4 #e4 ,but if the case be past controversy and notorious1 that the man is not only scandalous1 and weak1 and dull1 and negligent1 but also either1 #a4 ,intolerably unable2 #b4 ,or an infidel1 or gross heretic2 #c4 ,or certainly ungodly2 a private man should admonish the church and him1 and in case that they proceed in impenitency1 should remove himself to a better church and ministry4 ,and the church itself should disown such a man1 and commit their souls to one that is fitter for the trust4 #f4 ,and that church or person who needlessly owneth such a pastor1 or preferreth him before a fitter1 doth thereby harden him in his usurpation1 and is guilty of the hurt of the people's souls1 and of his own1 and of the dishonour done to ,god4 ,quest4 ,,ix4 ,whether the people are bound to receive or consent to an ungodly1 intolerable1 heretical pastor1 yea1 or one far less fit and worthy than a competitor1 if the magistrate command it1 or the bishop impose him8 ,for the deciding of this1 take these propositions4 #a4 ,the magistrate is authorized by ,god to govern ministers and churches1 according to the orders and laws of ,christ 7and not against them72 but not to ordain or degrade1 nor to make ministers or unmake them1 nor to deprive the church of the liberty settled on it by the laws of ,christ4 #b4 ,the bishops or ordainers are authorized by ,christ to judge of the fitness of the person to the office in general1 and solemnly to invest him in it1 but not to deprive the people of their freedom1 and exercise of the natural care of their own salvation1 or of any liberty given them by ,christ4 #c4 ,the people's liberty in choosing or consenting to their own pastors1 to whom they must commit the care of their souls1 is partly founded in nature1 7it being they that must have the benefit or loss1 and no man being authorized to damn or hazard men's souls1 at least against their wills17 and partly settled by ,scripture1 and continued in the church above a thousand years after ,christ1 at least in very many parts of it4#bci ,see ,blondel's ,full ,proof de jure plebis in regim4 ,eccles4 ,hildebertus ,cnoman4 7alias ,turonensis7 even in his time showeth1 that though the clergy were to lead1 and the people to follow1 yet no man was to be made a bishop1 or put upon the people1 without their own consent3 ,epist4 #ab4 ,bibl4 ,pet4 to4 iii4 p4 #agi4 ,filesacus will direct you to more such testimonies4 ,but the thing is past controversy4 ,i need not cite to the learned the commonly cited testimony of ,cyprian1 ,plebs maximam habet potestatem indignos recusandi1 c4 ,and indeed in the nature of the thing it cannot be3 for though you may drench a mad-man's body by force1 when you give him physic1 you cannot so drench men's souls1 nor cure them against their wills4 #d4 ,not that the people's consent is necessary to the general office of a gospel minister1 to preach and baptize2 but only to the appropriation or relation of a minister to themselves2 that is1 to the being of a pastor of a particular church as such1 but not of a minister of ,christ as such4 #e4 ,a man's soul is of so great value above all the favour of man1 or treasures of this world1 that no man should be indifferent to what man's care he doth commit it2 nor should he hazard it upon the danger of everlasting misery1 for fear of displeasing man1 or being accused of schism or disorder4 #f4 ,there is as great difference between an able1 learned1 judicious1 orthodox1 godly1 diligent1 lively teacher1 and an ignorant1 heretical1 ungodly1 dull1 and slothful man1 as there is between a skilful and an ignorant pilot at sea2 or between an able1 experienced1 faithful physician1 and an ignorant1 rash1 and treacherous one1 as to the saving men's lives4 ,and he that would not take a sot or an empiric for his physician1 who were like to kill him1 and refuse the counsel of an able physician1 in obedience to a magistrate or bishop1 hath as little reason to do the like by his soul2 nor should he set less by that than by his life4#bdj ,and if ,paul said1 ,we have this power for edification and not for destruction1 we may say so of all magistrates and bishops4 ,sober divines have lately showed their error who teach men that they must be ready to submit to damnation if ,god require it1 or to suppose that his glory and our salvation are separable ends2 because damnation is a thing which nature necessitateth man not to desire or intend6 ,and shall we ascribe more to a magistrate than to ,god8 and say that we must cast our souls on a likelihood of damnation to keep order and in obedience to man8 ,no man can be saved without knowledge and holiness3 an ignorant1 dead1 ungodly minister is far less likely to help us to knowledge and holiness1 than an able1 holy man4 ,to say ,god can work by the unfittest instrument is nothing to the purpose2 till you prove that ,god would have us take him for his instrument1 and that he useth equally to work by such1 as well as by the fit and worthy1 or that we expect wonders from ,god1 and that ordinarily without tempting him6 yea1 when such a usurper of the ministry is like to damn himself1 as well as the people4 ,and here to lenify the minds of ,ithacian prelates towards those that seek their own edification1 in such a case as this1 or that refuse unworthy pastors of their imposing1 ,i will entreat them to censure those near them no more sharply than they do the persons in these following instances4 ,yea1 if a separatist go too far1 use him no more uncharitably1 than you would do these men4 7#a47 ,gildas ,brit4 is called ,sapiens1 and our eldest writer2 and yet he calleth the multitude of the lewd ,british clergy whom he reprehendeth in his ,acris ,correptio1 traitors and no priests2 and concludeth seriously1 that he that calleth them priests1 is not eximius christianus1 any excellent christian4 ,yet those few that were pious he excepteth and commendeth4 ,shall he account them no priests1 for their sinfulness1 and will you force others1 not only to call them priests1 but to commit their souls to such men's conduct8 when ,christ hath said1 ,if the blind lead the blind1 both will fall into the ditch8 and ,paul1 ,take heed unto thyself and unto thy doctrine2 for in so doing1 thou shalt both save thyself and them that hear thee8#bda ,the second is our second 7and first ,english7 historian1 ,beda1 and in him the famous ,johannes ,episc4 ,hagulstadensis ,eccles4 who1 as he reporteth1 wrought very great miracles1 as ,eccles4 ,hist4 lib4 v4 cap4 #b-e1 is to be read4 ,this man had one ,herebaldus in his clergy1 after an abbot2 who himself told ,beda as followeth3--,that this ,johannes ,ep4 cured him miraculously of a perilous hurt1 taken by disobedient horsemanship2 and when he recovered1 he asked him1 whether he were sure that he was baptized8 who answered1 ,that he knew it past doubt1 and named the presbyter that baptized him4 ,the bishop answered him1 ,if thou wast baptized by that priest1 thou wast not rightly baptized3 for ,i know him1 and that when he was ordained presbyter1 he was so dull of wit1 that he could not learn the ministry of catechising and baptizing4 ,wherefore ,i commanded him altogether to give over the presumption of this ministry1 which he could not altogether fulfil4 ,and having thus said1 he himself took care to catechise me the same hour2 and--being cured--vitali etiam unda perfusus sum1 ,i was baptized4 ,i commend not this example of re-baptizing1 the rather because it seems the priest was not deposed till after he had baptized ,herebaldus3 but if he went so far as to re-baptize1 and account the baptism a nullity1 which was done by an unable1 insufficient presbyter1 though rightly ordained1 judge but as favourably of men that avoid such presbyters in our age4 ,the third instance shall be that of ,cyprian1 and all the worthy bishops in the councils of ,carthage in his time1 who re-baptized those baptized by heretics4 ,and consider withal that in those times many were called heretics whom we call but schismatics1 that drew disciples after them into separated bodies and parties1 speaking perverse things1 though not contrary to the very essentials of religion1 ,acts xx4 #cj4 ,i justify not their opinion3 but if so many holy bishops counted the very baptism of such a nullity1 be not too severe and censorious against those that go not at all so far from an insufficient1 or ungodly1 or grossly scandalous man1 for the mere preservation of their own souls4 ,to these ,i will add the saying of one of the honester sort of ,jesuits1 ,acosta2 and in him of an ancienter than he3 lib4 iv4 c4 #a4 p4 #ced4 de reb4 ,indic4 ,he extolleth the words of ,dionysius ,epist4 viii4 ad ,demoph4 which are1 ,si igitur qu illuminat sacerdotum est sancta distinctio1 proculdubio ille a sacerdotali ordine et virtute omnino prolapsus est1 qui illuminans non est1 multoque sane magis qui neque illuminatus est4 ,atque mihi quidem videtur audax nimium hujusmodi est1 si sacerdotalia munia sibi assumit2 neque metuit1 neque veretur ea qu sunt divina prter meritum persequi2 putatque ea latere ,deum1 quorum sibi ipse conscius sit2 et se ,deum fallere existimat1 quem falso nomine appellat patrem2 audetque scelestas blasphemias suas 7neque enim preces dixerim7 sacris aris inferre2 easque super signa illa divina1 ad ,christi similitudinem dicere4 ,non est iste sacerdos2 non est2 sed infestus1 atrox1 dolosus1 illusor sui1 et lupus in dominicam gregem ovina pelle armatus4 ,his plura aut majora de evangelici ministerii et culmine et prcipitio qui expectat1 cuique ad resipiscendum non ista sufficiunt1 infatuatum se juxta ,domini sententiam1 et nullo unquam sale saliri posse demonstrat4 ,i will not ,english it1 lest those take encouragement by it who are bent to the other extreme4 #g4 ,yet it will be a great offence1 if any censorious1 self-conceited person shall on this pretence set up his judgment of men's parts1 to the contempt of authority1 or to the vilifying of worthy men2 and especially if he thereby make a stir and schism in the church1 instead of seeking his own edification4 #h4 ,yea1 if a minister be weaker1 yea1 and colder and worse than another1 yet if his ministry be competently fitted to edification1 he that cannot leave him and go to a better1 without apparent hurt to the church1 and the souls of others1 by division1 or exasperating rulers1 or breaking family order1 or violating relative duties1 must take himself to be at present denied the greater helps that others have1 and may trust ,god in the use of those weaker means1 to accept and bless him2 because he is in the station where he hath set him4 ,this case therefore must be resolved by a prudent comparing of the good or hurt which is like to follow1 and of the accidents or circumstances whence that must be discerned4 #bci ,in the time of the ,arian emperors the churches refused the bishops whom the emperors imposed on them1 and stuck to their own orthodox bishops2 especially at ,alexandria and ,csarea1 after the greatest urgency for their obedience4 #bdj ,matt4 xvi4 #bf2 ,prov4 x4 #cb2 xix4 #h2 ,luke xii4 #d4 #bda ,matt4 xv4 #ad2 #a ,tim4 iv4 #f1 #af2 ,matt4 xvi4 #f2 xxiv4 #d4 ,mark iv4 #bd2 ,luke viii4 #ah2 ,matt4 xxiii4 #af4 ,quest4 ,x4 ,what if the magistrate command the people to receive one pastor1 and the bishops or ordainers another1 which of them must be obeyed8 #a4 ,the magistrate1 and not the bishop or people1 7unless under him17 hath the power and disposal of the circumstantials or accidents of the church2 ,i mean of the temple1 the pulpit1 the tithes1 c4#bdb ,and he is to determine what ministers are fit either for his own countenance or toleration1 and what not4 ,in these therefore he is to be obeyed before the bishops or others4 #b4 ,if a pope or prelate of a foreign church1 or any that hath no lawful jurisdiction or government over the church that wanteth a pastor1 shall command them to receive one1 their command is null1 and to be contemned4 #c4 ,neither magistrate nor bishop1 as is said1 may deny the church or people any liberty which ,god in nature1 or ,christ in the gospel1 hath settled on them1 as to the reception of their proper pastors4 #d4 ,no bishop1 but only the magistrate1 can compel by the sword the obedience of his commands4 #e4 ,if one of them command the reception of a worthy person1 and the other of an intolerable one1 the former must prevail1 because of obedience to ,christ1 and care of our souls4 #f4 ,but if the persons be equal1 or both fit1 the magistrate is to be obeyed1 if he be peremptory in his commands1 and decide the case in order to the peace or protection of the church2 both because it is a lawful thing1 and because else he will permit no other4 #g4 ,and the rather because the magistrate's power is more past controversy1 than1 whether any bishop1 pastor1 or synod1 can any further than by counsel and persuasion1 oblige the people to receive a pastor4 #bdb ,see more of this after4 ,quest4 ,,xi4 ,whether an uninterrupted succession either of right ordination or of conveyance by jurisdiction1 be necessary to the being of the ministry1 or of a true church8 ,the papists have hitherto insisted on the necessity of successive right ordination2 but ,voetius de desperata ,causa ,papatus hath in this so handled them1 and confuted ,jansenius1 as hath indeed showed the desperateness of that cause3 and they perceive that the papacy itself cannot be upheld by that way2 and therefore ,johnson1 alias ,terret1 in his rejoinder against me1 now concludeth1 that it is not for want of a successive consecration that they condemn the church of ,england1 but for want of true jurisdiction1 because other bishops had title to the places whilst they were put in2 and that successive consecration 7which we take to include ordination7 is not necessary to the being of ministry or church4 ,and it is most certain to any man acquainted in church history1 that their popes have had a succession of neither4 ,their way of election hath been frequently changed1 sometimes being by the people1 sometimes by the clergy1 sometimes by the emperors1 and lastly by the cardinals alone4 ,ordination they have sometimes wanted1 and a layman been chosen2 and oft the ordination hath been by such as had no power according to their own laws4 ,and frequent intercisions have been made1 sometimes by many years' vacancy1 when they had no church 7and so there was none on earth1 if the pope be the constitutive head7 for want of a pope3 sometimes by long schisms1 when of two or three popes1 no one could be known to have more right than another1 nor did they otherwise carry it1 than by power at last3 sometimes by the utter incapacity of the possessors1 some being laymen1 some heretics and infidels1 so judged by councils at ,rome1 ,constance1 ,basil2 and ,eugenius the fourth continued after he was so censured1 and condemned1 and deposed by the general council4 ,i have proved all this at large elsewhere4 ,and he that will not be cheated with a bare sound of words1 but will ask them1 whether by a succession of jurisdiction1 they mean efficient1 conveying jurisdiction in the causers of his call1 or received jurisdiction in the office received1 will find that they do but hide their desperate cause in confusion and an insignificant noise4 ,for they maintain that none on earth have an efficient jurisdiction in making popes4 ,for the former pope doth not make his successor2 and both electors1 ordainers1 and consecrators1 yea1 and the people receiving1 they hold to be subjects of the pope when made1 and therefore make him not by jurisdiction giving him the power4 ,therefore ,johnson tells me1 that ,christ only1 and not man1 doth give the power1 and they must needs hold that men have nothing to do but design the person recipient by election and reception1 and to invest him ceremonially in the possession4 ,so that no efficient jurisdiction is here used at all by man4 ,and for received jurisdiction1 #a4 ,no one questioneth but when that office is received which is essentially governing1 he that receiveth it receiveth a governing power1 or else he did not receive the office4 ,if the question be only1 whether the office of a bishop be an office of jurisdiction1 or contain essentially a governing power1 they make no question of this themselves4 ,so that the noise of successive jurisdiction is vanished into nothing4 #b4 ,and with them that deny any jurisdiction to belong to presbyters1 this will be nothing as to their case1 who have nothing but orders to receive4 ,they have nothing of sense left them to say but this1 ,that though the efficient jurisdiction which maketh popes be only in ,christ1 because no men are their superiors1 yet bishops and presbyters who have superiors1 cannot receive their power but by an efficient power of man1 which must come down by uninterrupted succession4 ,answ4 #a4 ,and so if ever the papal office have an intercision1 7as ,i have proved it hath had as to lawful popes17 the whole catholic church is nullified2 and it is impossible to give it a new being1 but by a new pope4 ,but the best is1 that by their doctrine indeed they need not to plead for an uninterrupted succession either of popes1 bishops1 or presbyters1 but that they think it a useful cheat to perplex all that are not their subjects4 ,for if the papacy were extinct a hundred years1 ,christ is still alive2 and seeing it is no matter ad esse who be the electors or consecraters1 so it be but made known conveniently to the people1 and men only elect and receive the person1 and ,christ only giveth the power1 7by his stated law17 what hindereth after the longest extinction or intercision1 but that somebody1 or some sort of person1 may choose a pope again1 and so ,christ make him pope8 ,and thus the catholic church may die and live again by a new creation1 many times over4 ,and when the pope hath a resurrection after the longest intercision1 so may all the bishops and priests in the world1 because a new pope can make new bishops1 and new bishops can make new priests4 ,and where then is there any show of necessity of an uninterrupted succession of any of them8 ,all that will follow is1 that the particular churches die till a resurrection2 and so doth the whole church on earth every time the pope dieth1 till another be made1 if he be the constitutive head4 #b4 ,but as they say that ,christ only efficiently giveth the power to the pope1 so say we to the bishops or pastors of the church4 ,for there is no act of ,christ's collation to be proved1 but the ,scripture law or grant3 and if that standing law give power to the pope1 when men have but designed the person1 the same law will do the same to bishops or pastors2 for it establisheth their office in the same sort4 ,or rather in truth there is no word1 that giveth power to any such officer as a universal head or pope1 but the law for the pastoral office is uncontrovertible4 ,and what the ,spanish bishops at ,trent thought of the ,divine right of the bishop's office1 ,i need not mention4 ,i shall therefore thus truly resolve the question4 #a4 ,in all ordinations and elections1 man doth but first choose the recipient person4 #b4 ,and ceremoniously and ministerially invest him in the possession when ,god hath given him the power2 but the efficient collation or grant of the power is done only by ,christ1 by the instrumentality of his law or institution4 ,as when the king by a charter saith1 ,whoever the city shall choose1 shall be their mayor1 and have such and such power1 and be invested in it by the recorder or steward3 here the person elected receiveth all his power from the king by his charter1 7which is a standing efficient1 conveying it to the capable chosen person17 and not from the choosers or recorder2 only the last is as a servant to deliver possession4 ,so is it in this case4 #b4 ,the regular way of entrance appointed by ,christ to make a person capable1 is the said election and ordination4 ,and for order sake where that may be had1 the unordained are not to be received as pastors4 #c4 ,if any get possession1 by false1 pretended ordination or mission1 and be received by the church4 ,i have before told you that he is a pastor as to the church's use and benefit1 though not to his own4 ,and so the church is not extinct by every fraudulent usurpation or mistake1 and so not by want of a true ordination or mission4 #d4 ,if the way of regular ordination fail1 ,god may otherwise 7by the church's necessity1 and the notorious aptitude of the person7 notify his will to the church1 what person they shall receive2 7as if a layman were cast on the ,indian shore and converted thousands1 who could have no ordination27 and upon the people's reception or consent1 that man will be a true pastor4 ,and seeing the papists in the conclusion 7as ,johnson ubi supra7 are fain to cast all their cause on the church's reception of the pope1 they cannot deny reasonably but ad esse the church's reception may serve also for another officer2 and indeed much better than for a pope4 ,for1 #a4 ,the universal church is so great1 that no man can know when the greater part receiveth him1 and when not1 except in some notorious declarations4 #b4 ,and it is now known1 that the far greater part of the universal church 7the ,greeks1 ,armenians1 ,abassines1 ,coptics1 protestants1 c47 do not receive the ,roman head4 #c4 ,and when one part of ,europe received one pope1 and another part another pope1 for above forty years together1 who could tell which of the parties was to be accounted the church8 ,it was not then known1 and is not known yet to this day2 and no papist can prove it1 who affirmeth it4 ,as a church1 e4 g4 ,constantinople1 may be gathered1 or oriri de novo where there is none before1 so may it be restored where it is extinct4 ,and possibly a layman 7as ,frumentius and ,edesius in the ,indies7 may be the instrument of men's conversion4 ,and if so1 they may by consent become their pastors1 when regular ordination cannot be had4 ,i have said more of this in my ,disputations of ,church ,government1 disp4 ii4 ,the truth is1 the pretence of a necessity of uninterrupted1 successive ordination1 mission1 or jurisdictional collation ad esse1 to the being of ministry or church1 is but a cheat of men that have an interest of their own which requireth such a plea1 when they may easily know1 that it would overthrow themselves4 ,quest4 ,,xii4 ,whether there be1 or ever was1 such a thing in the world1 as one catholic church1 constituted by any head besides or under ,christ8 ,the greatest and first controversy between us and the papists1 is not what man or politic person is the head of the whole visible church2 but1 whether there be any such head at all1 either personal1 or collective1 monarchical1 aristocratical1 or democratical under ,christ1 of his appointment or allowance8 or any such thing as a catholic church so headed or constituted8 ,which they affirm and we deny4 ,that neither pope nor general council is such a head1 ,i have proved so fully in my ,key for ,catholics and other books1 that ,i will not here stay to make repetition of it4 ,that the pope is no such head1 we may take for granted1 #a4 ,because they bring no proof of it1 whatever they vainly pretend4 #b4 ,because our divines have copiously disproved it1 to whom ,i refer you4 #c4 ,because the universal church never received such a head1 as ,i have proved against ,johnson4 #d4 ,and whether it be the pope1 their bishop of ,chalcedon1 ubi supra1 et ,sancta ,clara1 ,system4 ,fid4 say is not de fide4 ,that a council is no such head ,i have largely proved as aforesaid1 part ii4 ,key for ,catholics4 ,and1 #a4 ,the use of it being but for concord proveth it4 #b4 ,most papists confess it4 #c4 ,else there should be seldom any church in the world for want of a head1 yea1 never any4 ,for ,i have proved there and to ,johnson1 that there never was a true general council of the universal church2 but only imperial councils of the churches under one emperor's power1 and those that having been under it1 had been used to such councils2 and that it is not a thing ever to be attempted or expected1 as being unlawful and morally impossible4#bdc #bdc ,see also my ,reasons of ,christian ,religion1 ,cons4 ii4 of the interest of the church4 ,quest4 ,,xiii4 ,whether there be such a thing as a visible catholic church8 ,and what it is8 ,the ancients differently used the terms1 a catholic church1 and1 the catholic church4 ,by the first they meant any particular church which was part of the universal2 by the second they meant the universal church itself4#bdd ,and this is it that we now mean4 ,and ,i answer affirmatively1 there is a visible universal church1 not only as a community1 or as a kingdom distinct from the king1 but as a political society4 #b4 ,this church is the universality of baptized visible christians headed by ,jesus ,christ himself4#bde ,there is this1 and there is no other upon earth4 ,the papists say1 that this is no visible church because the ,head is not visible4 ,i answer1 #a4 ,it is not necessary that he be seen1 but visible3 and is not ,christ a visible person8 #b4 ,this church consisteth of two parts1 the triumphant part in glory1 and the militant part2 and ,christ is not only visible but seen by the triumphant part3 as the king is not seen by the ten-thousandth part of his kingdoms1 but by his courtiers and those about him1 and yet he is king of all4 #c4 ,christ was seen on earth for above thirty years2 and the kingdom may be called visible1 in that the ,king was once visible on earth1 and is now visible in heaven3 as if the king would show himself to his people but one year together in all his life4 #d4 ,it ill becometh the papists of any men1 to say that ,christ is not visible1 who make him1 see him1 taste him1 handle him1 eat him1 drink him1 digest him in every church1 in every mass throughout the year1 and throughout the world2 and this not as divided1 but as whole ,christ4 ,object4 ,but this is not quatenus regent4 ,answ4 ,if you see him that is regent1 and see his laws and gospel which are his governing instruments1 together with his ministers who are his officers1 it is enough to denominate his kingdom visible4 #e4 ,the church might be fitly denominated visible secundum quid1 if ,christ himself were invisible2 because the politic body is visible1 the dispersed officers1 assemblies1 and laws are visible4 ,but sure all these together may well serve for the denomination4 #bdd #a ,cor4 xii4 #ab1 and throughout4 #bde ,eph4 iv4 #a1 #e-g1 #af4 ,quest4 ,,xiv4 ,what is it that maketh a visible member of the universal church8 ,and who are to be accounted such8 #a4 ,baptism maketh a visible member of the universal church2 and the baptized 7as to entrance1 unless they go out again7 are to be accounted such4#bdf #b4 ,by baptism we mean1 open devotion or dedication to ,god by the baptismal covenant1 in which the adult for themselves1 and parents for their infants1 do profess consent to the covenant of grace2 which includeth a belief of all the essential articles of the faith1 and a resolution for sincere obedience2 and a consent to the relations between ,god and us1 viz4 that he be our reconciled ,father1 our ,saviour1 and our ,sanctifier4 #c4 ,the continuance of this consent is necessary to the continuance of our visible membership4 #d4 ,he that through ignorance1 or incapacity for want of water1 or a minister1 is not baptized1 and yet is solemnly or notoriously dedicated and devoted to ,god the ,father1 ,son1 and ,holy ,ghost1 in the same covenant1 though without the outward sign1 and professeth openly the same religion1 is a visible christian1 though not by a complete and regular visibility2 as a soldier not listed nor taking his colours1 or a marriage not regularly solemnized1 c4 #e4 ,he that forsaketh his covenant by apostasy1 or is totally and duly excommunicated1 ceaseth to be a visible member of the church4 #bdf ,matt4 xxviii4 #ai2 ,mark xvi4 #af4 ,quest4 ,,xv4 ,whether besides the profession of christianity1 either testimony or evidence of conversion1 or practical godliness1 be necessary to prove a man a member of the universal visible church8 #a4 ,as the ,mediator is the way to the ,father1 sent to recover us to ,god1 so christianity includeth godliness2 and he professeth not christianity1 who professeth not godliness4#bdg #b4 ,he that professeth the baptismal covenant1 professeth christianity1 and godliness1 and true conversion4 ,and therefore cannot be rejected for want of a profession of conversion or godliness4 #c4 ,but he that is justly suspected not to understand his own profession1 but to speak general words1 without the sense1 may and ought to be examined by him that is to baptize him2 and therefore though the apostles among the ,jews who had been bred up among the oracles of ,god1 did justly presume of so much understanding1 as that they baptized men the same day that they professed to believe in ,christ2 yet when they baptized converted gentiles1 we have reason to think1 that they first received a particular account of their converts1 that they understood the three essential articles of the covenant4#bdh #a4 ,because the creed is fitted to that use1 and hath been ever used thereunto by the churches1 as by tradition from the apostles' practice4 #b4 ,because the church in all ages1 as far as church history leadeth us upward1 hath used catechising before baptizing2 yea1 and to keep men as catechumens some time for preparation4 #c4 ,because common experience telleth us1 that multitudes can say the creed that understand it not4 ,if any yet urge the apostles' example1 ,i will grant that it obligeth us when the case is the like 7and ,i will not fly to any conceit of their heart-searching1 or discerning men's sincerity74 ,when you bring us to a people that before were the visible church of ,god1 and were all their lifetime trained up in the knowledge of ,god1 of sin1 of duty1 of the promised ,messiah1 according to all the law and prophets1 and want nothing1 but to know the ,son and the ,holy ,ghost1 that this ,jesus is the ,christ1 who will reconcile us to ,god1 and give us the sanctifying ,spirit1 then we will also baptize men the same day that they profess to believe in ,jesus ,christ1 and in the ,father as reconciled by him1 and the ,holy ,ghost as given by him4 ,but if we have those to deal with who know not ,god1 or sin1 or misery1 or ,scripture prophecies1 no nor natural verities1 we know no proof that the apostles so hastily baptized such4 ,of this ,i have largely spoken in my ,treatise of ,confirmation4 #d4 ,it is not necessary to a man's baptism and first church membership1 that he give any testimony of an antecedent godly life2 because it is repentance and future obedience professed that is his title2 and we must not keep men from covenanting1 till we first see whether they will keep the covenant which they are to make4 ,for covenanting goeth before covenant keeping3 and it is any1 the most impious sinner1 who repenteth1 that is to be washed and justified as soon as he becometh a believer4 #e4 ,yet if any that professeth faith and repentance1 should commit whoredom1 drunkenness1 murder1 blasphemy1 or any mortal sin1 before he is baptized1 we have reason to make a stop of that man's baptism1 because he contradicteth his own profession1 and giveth us cause to take it for hypocritical1 till he give us better evidence that he is penitent indeed4#bdi #f4 ,heart covenanting maketh an invisible church member1 and verbal covenanting and baptism make a visible church member4 ,and he that maketh a profession of christianity1 so far as to declare that he believeth all the articles of the creed particularly and understandingly1 7with some tolerable understanding1 though not distinct enough and full17 and that he openly devoteth himself to ,god the ,father1 ,son1 and ,spirit1 in the vow and covenant of baptism1 doth produce a sufficient title to the relation of a christian and church member2 and no minister may reject him1 for want of telling when1 and by what arguments1 means1 order1 or degrees he was converted4 #g4 ,they that forsake these terms of church entrance1 left us by ,christ and his apostles1 and used by all the churches in the world1 and reject those that show the title of such a profession1 for want of something more1 and set up other1 stricter terms of their own1 as necessary to discover men's conversion and sincerity1 are guilty of church tyranny against men1 and usurpation against ,christ2 and of making engines to divide the churches1 seeing there will never be agreement on any human devised terms1 but some will be of one side1 and some of another1 when they forsake the terms of ,christ4 #h4 ,yet if the pastor shall see cause upon suspicion of hypocrisy1 ad melius esse1 to put divers questions to one man more than to another1 and to desire further satisfaction1 the catechumens ought in conscience to answer him1 and endeavour his satisfaction4 ,for a minister is not tied up to speak only such or such words to the penitent2 and he that should say1 ,i will answer you no further than to repeat the creed1 doth give a man reason to suppose him either ignorant or proud1 and to suspend the reception of him1 though not to deny it4 ,but still ad esse no terms must be imposed as necessary on the church1 but what the ,holy ,ghost by the apostles hath established4 #bdg ,john xiv4 #f2 #a ,tim4 iii4 #af2 vi4 #c1 #aa2 #b ,pet4 i4 #c4 #bdh ,acts ii4 #ch1 #ci4 #bdi ,cor4 vi4 #i1 #aj2 ,tit4 iii4 #c-e2 ,eph4 ii4 #a-c2 ,acts ii4 #cg1 #ch4 ,quest4 ,,xvi4 ,what is necessary to a man's reception into membership in a particular church1 over and above this foresaid title8 whether any other trials1 or covenant1 or what8 #a4 ,a particular church is a regular part of the universal1 as a city of a kingdom1 or a troop of an army4 #b4 ,every man that is a member of the particular church1 is a member of the universal2 but every one that is a member of the universal church1 is not a member of a particular4 #c4 ,every particular church hath its own particular pastor1 7one or more17 and its own particular place or bounds of habitation or residence2 therefore he that will be a member of a particular church1 #a4 ,must cohabit1 or live in a proximity capable of communion4 #b4 ,and must consent to be a member of that particular church1 and to be under the guidance of its particular pastor1 in their office work4 ,for he cannot be made a member without his own consent and will2 nor can he be a member1 that subjecteth not himself to the governor or guide4 #d4 ,he therefore that will intrude into their communion and privileges without expressing his consent beforehand to be a member1 and to submit to the pastoral oversight1 is to be taken for an invader4 #e4 ,but no other personal qualification is to be exacted of him as necessary1 but that he be a member of the church universal4 ,as he is not to be baptized again1 so neither to give again all that account of his faith and repentance particularly which he gave at baptism2 much less any higher proofs of his sincerity2 but if he continue in the covenant and church state which he was baptized into1 he is capable thereby of reception into any particular church upon particular consent4 ,nor is there any ,scripture proof of any new examinations about their conversion or sincerity1 at their removals or entrance into a particular church4 #f4 ,but yet because he is not now looked on only as a covenant maker1 as he was at baptism1 but also as a covenant keeper or performer1 therefore if any can prove that he is false to his baptismal covenant1 by apostasy1 heresy1 or a wicked life1 he is to be refused till he be absolved upon his renewed repentance4 #g4 ,he that oft professeth to repent1 and by oft revolting into mortal sin1 7that is1 sin which showeth a state of death17 doth show that he was not sincere1 must afterward show his repentance by actual amendment1 before he can say1 it is his due to be believed4 #h4 ,whether you will call this consent to particular church relation and duty1 by the name of a covenant or not1 is but lis de nomine3 it is more than mutual consent that is necessary to be expressed2 and mutual consent expressed may be called a covenant4 #i4 ,ad melius esse1 the more express the consent or covenant is1 the better3 for in so great matters men should know what they do1 and deal above-board3 especially when experience telleth us1 that ignorance and imagery is ready to eat out the heart of religion in almost all the churches in the world4 ,but yet ad esse churches must see that they feign or make no more covenants necessary than ,god hath made2 because human1 unnecessary inventions have so long distracted and laid waste the churches of ,christ4 #aj4 ,the pastor's consent must concur with the persons to be received3 for it must be mutual consent2 and as none can be a member1 so none may be a pastor1 against his will4#bej ,and though he be under ,christ's laws what persons to receive1 and is not arbitrary to do what he list1 yet he is the guide of the church1 and the discerner of his own duty4 ,and a pastor may have reasons to refuse to take a man into his particular charge1 without rejecting him as unworthy4 ,perhaps he may already have more in number than he can well take care of4 ,and other such reasons may fall out4 #aa4 ,in those countries where the magistrate's laws and common consent1 do take every qualified person for a member of that church where his habitation is1 7called a parish17 and to which he ordinarily resorteth1 the pastor that undertaketh that charge1 doth thereby seem to consent to be pastor to all such persons in that parish4 ,and there cohabitation and ordinary conjunction with the church1 may go for a signification of consent1 and instead of more particular contract or covenant1 by virtue of the exposition of the said laws and customs4 ,yet so1 that a man is not therefore to be taken for a member of the church merely because he liveth in the parish2 for so atheists1 infidels1 heretics1 and papists may do2 but because he is1 #a4 ,a parishioner1 #b4 ,qualified1 #c4 ,joining with the church1 and actually submitting to the ministry4 #ab4 ,where there is this much only1 it is a sinful slander to say that such a parish is no true church of ,christ2 however there may be many desirable orders wanting to its better being4 ,who hath the power of trying and receiving we shall show anon4 #bej ,matt4 xxviii4 #ai1 #bj2 ,heb4 xiii4 #g1 #ag2 #a ,thess4 v4 #ab1 #ac2 #a ,tim4 v4 #ag4 ,quest4 ,,xvii4 ,wherein doth the ministerial office essentially consist8 ,the office of the sacred ministry is a mixed relation 7not a simple74#bea ,i4 ,as the minister is related to ,christ1 he is his servant or minister by office2 that is1 one commissioned by him for that sacred work3 where there is1 #a4 ,the commission itself 7which is not particular1 but general1 in a general law1 applicable to each singular person when qualified74 #b4 ,the determination of the individual person who is to receive it3 which consisteth in the call1 which ,i have opened before and therefore repeat not4 ,only note again1 #a4 ,that by virtue of the general commission or institution of the office in specie1 the power is conveyed from ,christ to the individual person1 and that the church 7electors or ordainers7 are not the donors1 authorizers1 or obligers1 but only instruments of designing an apt recipient1 and delivering him possession4 #b4 ,that by virtue of this institution1 charter1 or law commission1 it is that the acts of a man seemingly or visibly called1 are valid to the church1 though really he were not ordained or truly called1 but deceived them by hypocritical intrusion4#beb #b4 ,the causation or efficiency of ,christ in the making any one a minister1 is1 #a4 ,dispositive1 making him a qualified1 fit recipient2 #b4 ,then applying the general commission to him1 or giving him the function itself4#bec #a4 ,the dispositive acts of ,christ are1 #a4 ,giving him competent knowledge for a minister4 #b4 ,giving him competent goodness2 that is1 love to ,god1 truth1 and souls1 and willingness for the work4 #c4 ,giving him competent power and abilities for execution1 which is principally in utterance2 and so qualifying his intellect1 will1 and executive power4#bed #b4 ,the immediate conveyance or act of collation1 is1 #a4 ,an obligation laid on the person to do the work4 #b4 ,authority given him to warrant him1 and to oblige others2 that is1 a jus docendi1 gubernandi1 c4 #c4 ,the form of the relation is denominated1 #a4 ,from the reception of these efficiencies in general4 #b4 ,from the subordination which hereby they are placed in to ,christ1 as their relation is denominated a termino4 #a4 ,formally the office consisteth in1 #a4 ,an obligation to do the work of the office4 #b4 ,authority to do it1 and to oblige others to submit to it4 #b4 ,these make up an office which being denominated also from the terminus1 is considered1 #a4 ,as to the nearest term1 which is the work to be done4 #b4 ,the remote1 which is the object of that work4 ,the work is1 #a4 ,teaching3 #b4 ,ruling3 #c4 ,worshipping4#bee ,and so it is essentially ,an obligation and power of ministerial teaching1 ruling1 and worshipping ,god4 #b4 ,as to the object it is1 #a4 ,the world to be converted4 #b4 ,the converted to be baptized1 and congregated or ordered into particular societies 7so far as may be74 #c4 ,the baptized and congregate to be1 7#a47 ,taught2 7#b47 ,ruled2 7#c47 ,guided in worship4#bef ,from all which resulteth an office which is ministerially subordinate to ,christ1 #a4 ,the ,prophet or ,teacher2 #b4 ,the ,ruler2 #c4 ,the ,high ,priest and ,lover of his church2 and it may be aptly called both a teaching ministry1 a ruling ministry1 7not by the sword1 but by the word17 and a priesthood or priestly ministry4#beg ,,ii4 ,as the pastor is related to the church1 he is1 #a4 ,a constitutive part of particular political churches4 #b4 ,he is ,christ's minister for the church and for ,christ2 that is1 to teach1 rule1 and worship with the church4 ,he is above the church1 and greater than it1 as to order and power1 and not the minister of the church as the efficient of the ministry3 but he is less and worse than the church finally and materially2 and is finally the church's minister1 as the physician is the patient's physician2 not made a physician by him1 but chosen and used as his physician for his cure3 so that to speak properly1 he is not from them1 but for them4 ,he is ,christ's minister for their good2 as the shepherd is his master's servant1 for his flock1 and so finally only the servant of the sheep4#beh ,the whole uncontrovertible work of the office is laid down in my small book called ,universal ,concord1 to which ,i must refer you4 #bea ,john xx4 #ba2 xiii4 #bj2 ,luke x4 #c2 ,rom4 x4 #ae2 ,acts xx4 #bh4 #beb ,phil4 i4 #ae-ag2 ,matt4 vii4 #bb2 ,rom4 xv4 #ad4 #bec ,eph4 iv4 #g1 #h2 #b ,tim4 ii4 #b2 i4 #e1 #g2 ,eph4 vi4 #ai2 ,col4 iv4 #c2 #b ,cor4 x4 #d1 #e4 #bed ,tit4 i4 #b2 #b ,cor4 viii4 #f2 #a ,cor4 iv4 #a1 #b2 ,tit4 i4 #g4 #bee #b ,tim4 #b2 iii4 #b2 iv4 #aa2 vi4 #b1 #c2 #a ,thess4 v4 #ab1 #ac4 #bef ,heb4 xiii4 #g1 #ag2 ,acts vi4 #d2 ix4 #dj2 xx4 #cf2 ,mal4 ii4 #g2 ,heb4 x4 #aa4 #beg ,rev4 i4 #f2 v4 #aj2 xx4 #f2 #a ,pet4 ii4 #e1 #f4 #beh ,rom4 i4 #a2 ,col4 iv4 #ab2 #b ,pet4 i4 #a2 #a ,cor4 iv4 #a1 #b2 iii4 #e2 #b ,cor4 iii4 #f2 xi4 #d2 xi4 #bc2 ,matt4 xxix4 #de1 #df1 #dh2 #a ,cor4 ix4 #ai4 ,quest4 ,,xviii4 ,whether the people's choice or consent is necessary to the office of a minister in his first work1 as he is to convert infidels1 and baptize them8 ,and whether this be a work of office8 ,and what call is necessary to it8 ,i conjoin these three distinct questions for expedition4 #a4 ,that it is part of the minister's office work to teach1 convert1 and baptize men1 to bring them out of the world into the church1 is undeniable2 #a4 ,in ,christ's express commission1 ,matt4 xxviii4 #ai1 #bj1 ,go1 disciple me all nations1 baptizing them-- #b4 ,in the execution of this commission4 #b4 ,that this was not peculiar to the apostles or their age is proved1 #a4 ,because not an extraordinary work1 like miracles1 c4 but the first great business of the gospel and ministry in the world4 #b4 ,because others as well as the apostles did it in that age1 and ever since4 #c4 ,because the promise is annexed to the office thus described1 ,i am with you always to the end of the world4 ,or if you translate it age1 it is the age of the church of the ,messiah incarnate1 which is all one4 #d4 ,because it was a small part of the world comparatively that heard the gospel in the apostles' days4#bei ,and the far greatest part of the world is without it at this day1 when yet ,god our ,saviour would have all men to be saved1 and to come to the knowledge of the truth4 #e4 ,even where the gospel hath long continued1 for the most part there are many still that are in infidelity4 ,and so great a work is not left without an appointed suitable means for its performance3 and if an office was necessary for it in the first age1 it is not credible that it is left to private men's charity ever since4 #f4 ,especially considering that private men are to be supposed insufficient2 7#a47 ,because they are not educated purposely for it1 but usually for something else4 7#b47 ,because that they have other callings to take them up4 7#c47 ,because they have no special obligation4 ,and that which is no man's peculiar work1 is usually left undone by all4 ,,ii4 ,the people's call or consent is not necessary to a minister's reception of his office in general1 nor for this part of his work in special2 but only to his pastoral relation to themselves4 #a4 ,it is so in other functions that are exercised by skill4 ,the patients or people make not a man a physician or lawyer1 but only choose what physician shall be their physician1 and what lawyer shall be their counsellor4 #b4 ,if the people's call or consent be necessary1 it is either the infidels' or the church's4 ,not the infidels to whom he is to preach3 for1 #a4 ,he is authorized to preach to them 7as the apostles were7 before he goeth to them4 #b4 ,their consent is but a natural consequent requisite for the reception and success of their teaching1 but not to the authority which is prerequisite4 #c4 ,infidels cannot do so much towards the making of a minister of ,christ4 #d4 ,else ,christ would have few such ministers4 #e4 ,if it be infidels1 either all or some8 ,if some1 why those rather than others8 ,or is a man made a minister by every infidel auditory that heareth him8 #b4 ,nor is it christian people that must do this much to the making of a general minister3 for1 #a4 ,they have no such power given for it1 in nature or the word of ,god4 #b4 ,they are generally unqualified and unable for such a work4 #c4 ,they are no where obliged to it1 nor can fitly leave their callings for it2 much less to get the abilities necessary to judge4 #d4 ,which of the people have this power8 ,is it any of them1 or any church of private men8 or some one more than the rest8 ,neither one nor all can lay any claim to it4 ,there is some reason why this congregation rather than another should choose their own pastors2 but there is no reason 7nor ,scripture7 that this congregation choose a minister to convert the world4 ,,iii4 ,i conclude therefore that the call of a minister in general doth consist1 #a4 ,dispositively in the due qualifications and enablement of the person4 #b4 ,and the necessity of the people1 with opportunity1 is a providential part of the call4 #c4 ,and the ordainers are the orderly electors and determiners of the person that shall receive the power from ,christ4 #a4 ,for this is part of the power of the keys or church government4 #b4 ,and ,paul giveth this direction for exercising of this power to ,timothy1 which showeth the ordinary way of calling2 #b ,tim4 ii4 #b1 ,and the things which thou hast heard of me among many witnesses1 the same commit thou to faithful men1 who shall be able to teach others also4#bfj ,acts xiii4 #a-c1 ,there were in the church at ,antioch certain prophets--,as they ministered to the ,lord1 the ,holy ,ghost said1 ,separate me ,barnabas and ,saul for the work whereunto ,i have called them2 and when they had fasted and prayed1 and laid their hands on them1 they sent them away4 ,and they being sent forth by the ,holy ,ghost1 departed4 ,in this 7whether it be called an ordination1 or rather a mission7 there is somewhat ordinary1 7that it be by men in office17 and somewhat extraordinary 7that it be by a special inspiration of the ,holy ,ghost74 ,and ,timothy received his gifts and office by the imposition of the hands of ,paul and of the presbytery4 #a ,tim4 iv4 #ad2 #b ,tim4 i4 #f1 #a ,tim4 v4 #bb1 ,lay hands suddenly on no man4 ,these instances make the case the clearer1 #a4 ,because it is certain that all the governing power which is given by ,christ to the church under the name of the keys1 is given to the pastors4 #b4 ,because there are no other competitors to lay a reasonable claim to it4 #bei ,rom4 x4 #ae1 #af4 #bfj #a ,tim4 iii4 #f1 #g2 ,tit4 i4 #e1 #f4 ,quest4 ,,xix4 ,wherein consistent the power and nature of ordination8 ,and to whom doth it belong8 ,and is it an act of jurisdiction8 ,and is imposition of hands necessary in it8 ,i4 ,this is resolved on the by before4 #a4 ,ordination performeth two things3 7#a47 ,the designation1 election1 or determination of the person who shall receive the office4 7#b47 ,the ministerial investiture of him in that office2 which is a ceremonial delivery of possession2 as a servant doth deliver possession of a house by delivering him the key1 who hath before received the power or right from the owner4 #b4 ,the office delivered by this election and investiture1 is the sacred ministerial office in general to be after exercised according to particular calls and opportunities2 as ,christ called the apostles1 and the ,spirit called the ordinary general teachers of those times2 such as ,barnabas1 ,silas1 ,silvanus1 ,timothy1 ,epaphroditus1 ,apollos1 c4 ,and as is before cited1 #b ,tim4 ii4 #b4 ,as a man is made in general a licensed physician1 lawyer1 c4 #c4 ,this ordination is ordinis gratia1 necessary to order2 and therefore so far necessary as order is necessary2 which is ordinarily1 when the greater interest of the substantial duty1 or of the thing ordered1 is not against it4 ,as ,christ determined the case of sabbath keeping1 and not eating the shewbread4 ,as the sabbath was made for man1 and not man for the sabbath1 and the end is to be preferred before the separable means2 so ordination was instituted for order1 and order for the thing ordered1 and for the work of the gospel1 and the good of souls1 and not the gospel and men's souls for that order4 ,therefore when1 #a4 ,the death2 #b4 ,distance2 #c4 ,or malignity of the ordainers depriveth a man of ordination1 these three substitutes may notify to him the will of ,god1 that he is by him a person called to that office3 #a4 ,fitness for the works1 in understanding1 willingness1 and ability2 #b4 ,the necessity of souls2 #c4 ,opportunity4 ,,ii4 ,the power of ordaining belongeth not1 #a4 ,to magistrates2 #b4 ,or to private men1 either single or as the body of a church2 but1 #c4 ,to the senior pastors of the church 7whether bishops or presbyters of a distinct order1 the reader must not expect that ,i here determine74 ,for1 #a4 ,the power is by ,christ given to them1 as is before proved2 and in ,tit4 i4 #e4 #b4 ,none else are ordinarily able to discern aright the abilities of a man for the sacred ministry4 ,the people may discern a profitable moving preacher1 but whether he understand the ,scripture1 or the substance of religion1 or be sound in the faith and not heretical1 and delude them not with a form of well-uttered words1 they are not ordinarily able to judge4 #c4 ,none else are fit to attend this work1 but pastors who are separated to the sacred office4#bfa ,it requireth more time to get fitness for it1 and then to perform it faithfully1 than either magistrates or people can ordinarily bestow4 #d4 ,the power is no where given by ,christ to magistrates or people4 #e4 ,it hath been exercised by pastors or church officers only1 both in and ever since the apostles' days1 in all the churches of the world4 ,and we have no reason to think that the church hath been gathered from the beginning till now1 by so great an error1 as a wrong conveyance of the ministerial power4 ,,iii4 ,the word jurisdiction as applied to the church officers1 is no ,scripture word1 and in the common sense soundeth too big1 as signifying more power than the servants of all must claim2 for there is one ,lawgiver who is able to save and to destroy4#bfb ,but in a more moderate sense it may be tolerated2 as jurisdiction signifieth in particular1 #a4 ,legislation2 #b4 ,or judicial process or sentence2 #c4 ,or the execution of such a sentence1 strictly taken2 so ordination is no part of jurisdiction4 ,but as jurisdiction signifieth the same with the power of government1 jus regendi in general2 so ordination is an act of jurisdiction4 ,as the placing or choosing of inferior officers may belong to the steward of a family1 or as the calling or authorizing of physicians belongeth to the college of physicians1 and the authorizing of lawyers to the judges' society1 or the authorizing of doctors in philosophy to the society of philosophers or to particular rulers4 ,where note1 that in the three last instances1 the learning or fitness of the said persons or societies1 is but their dispositio vel aptitudo ad potestatem exercendam2 but the actual power of conveying authority to others1 or designing the recipient person1 is received from the supreme power of the land1 and so is properly an act of authority1 here called jurisdiction4 ,so that the common distinguishing of ordination from jurisdiction or government1 as if they were tota specie different1 is unsound4 ,,iv4 ,imposition of hands was a sign1 7like the kiss of peace1 and the anointing of persons1 and like our kneeling in prayer1 c47 which having first somewhat in their nature to invite men to the use1 was become a common significant sign1 of a superior's benediction of an inferior1 in those times and countries4 ,and so was here applied ordinarily for its antecedent significancy and aptitude to this use2 and was not purposely instituted1 nor had its significancy newly given it by institution2 and so was not like a sacrament necessarily and perpetually affixed to ordination4 ,therefore we must conclude1 #a4 ,that imposition of hands in ordination is a decent1 apt1 significant sign1 not to be scrupled by any1 nor to be omitted without necessity1 as being of ,scripture1 ancient1 and common use4 #b4 ,but yet that it is not essential to ordination2 which may be valid by any fit designation and separation of the person4 ,and therefore if it be omitted1 it nullifieth not the action4 ,and if the ordainers did it by letters to a man a thousand miles off1 it would be valid3 and some persons of old were ordained when they were absent4 ,v4 ,i add as to the need of ordination1 #a4 ,that without this key1 the office and church doors would be cast open1 and every heretic or self-conceited person intrude4 #b4 ,it is a sign of a proud1 unworthy person1 that will judge himself fit for so great a work1 and intrude upon such a conceit1 when he may have the judgment of the pastors1 and avoideth it4#bfc #c4 ,those that so do1 should no more be taken for ministers by the people1 than any should go for christians that are not baptized1 or for married persons whose marriage is not solemnized4 #bfa ,acts xiii4 #b2 ,rom4 i4 #a2 #a ,tim4 iv4 #ae4 #bfb ,isa4 xxxiii4 #bb2 ,jam4 iv4 #ab4 #bfc ,acts xiii4 #b2 ,heb4 v4 #d1 #aj4 ,quest4 ,,xx4 ,is ordination necessary to make a man a pastor of a particular church as such8 ,and is he to be made a general minister and a particular church elder or pastor at once1 and by one ordination8 ,i have proved that a man may be made a minister in general1 yea1 and sent to exercise it in converting infidels1 and baptizing them1 before ever he is the pastor of any particular church4 ,to which ,i add1 that in this general ministry1 he is a pastor in the universal church1 as a licensed physician that hath no hospital or charge1 is a physician in the kingdom4 ,and1 #a4 ,as baptism is as such our entrance into the universal church1 and not into a particular2 so is ordination to a minister an entrance only on the ministry as such4 #b4 ,yet a man may at once be made a minister in general1 and the pastor of this or that church in particular3 and in kingdoms wholly inchurched and christian1 it is usually fittest so to do2 lest many being ordained sine titulo1 idleness and poverty of supernumeraries1 should corrupt and dishonour the ministry3 which was the cause of the old canons in this case4 #c4 ,but when a man is thus called to both at once1 it is not all done by ordination as such2 but his complicate relation proceedeth from a complication of causes4 ,as he is a minister1 it is by ordination4 ,and as he is the pastor of this people1 it is by the conjunct causes of appropriation3 which are1 #a4 ,necessarily the people's consent4 #b4 ,regularly1 the pastor's approbation and recommendation1 and reception of the person into their communion4 #c4 ,and sometimes the magistrate may do much to oblige the people to consent4 #d4 ,but when a man is made a minister in general before1 he needeth no proper ordination to fix him in a particular charge2 but only an approbation1 recommendation1 particular investiture1 and reception4 ,for else a man must be oft ordained1 even as oft as he removeth4 ,but yet imposition of hands may fitly be used in this particular investiture1 though it be no proper ordination1 that is1 no collation of the office of a minister in general1 but the fixing of one that was a minister before4 ,quest4 ,,xxi4 ,may a man be oft or twice ordained8 ,it is supposed1 that we play not with an ambiguous word1 that we remember what ordination is4 ,and then you will see cause to distinguish1 #a4 ,between entire1 true ordination1 and the external act1 or words1 or ceremony only4 #b4 ,between one that was truly ordained before1 and one that was not4 ,and so ,i answer1 #a4 ,he that seemed ordained1 and indeed was not1 is not re-ordained when he is after-ordained4 #b4 ,it is needful therefore to know the essentials of ordination1 from the integrals and accidentals4 #c4 ,he that was truly ordained before1 may in some cases receive again the repetition of the bare words and outward ceremonies of ordination 7as imposition of hands74 ,where ,i will1 ,i4 ,tell you in what cases4 ,,ii4 ,why4 ,i4 #a4 ,in case there wanted sufficient witnesses of his ordination2 and so the church hath not sufficient means of notice or satisfaction1 that ever he was ordained indeed3 or if the witnesses die before the notification4 ,whether the church should take his word or not1 in such a case1 is none of my question1 but1 ,whether he should submit to the repetition if they will not4 #b4 ,especially in a time and place 7which ,i have known7 when written and sealed orders are often counterfeited1 and so the church called to extraordinary care4 #c4 ,or if the church or magistrate be guilty of some causeless1 culpable incredulity1 and will not believe it was done till they see it done again4 #d4 ,or in case that some real or supposed integral 7though not essential7 part was omitted1 or is by the church or magistrate supposed to be omitted2 and they will not permit or receive the minister to exercise his office1 unless he repeat the whole action again1 and make up that defect4 #e4 ,or if the person himself do think that his ordination was insufficient1 and cannot exercise his ministry to the satisfaction of his own conscience1 till the defect be repaired4 ,in these cases 7and perhaps such others7 the outward action may be repeated4 ,,ii4 ,the reasons are1 #a4 ,because this is not a being twice ordained4 ,for the word ordination1 signifieth a moral action1 and not a physical only2 as the word marriage doth1 c4 ,and it essentially includeth the new dedication and designation to the sacred office1 by a kind of covenant between the dedicated person and ,christ to whom he is consecrated and devoted4 ,and the external words are but a part1 and a part only as significant of the action of the mind4 ,now the oft expressing of the same mental dedication doth not make it to be as many distinct dedications4 ,for1 #a4 ,if the liturgy or the person's words were tautological1 or at the ordination should say the same thing often over and over1 or for confirmation should say often that which else might be said but once1 this doth not make it an often or multiplied ordination3 it was but one love which ,peter expressed1 when ,christ made him say thrice1 that he loved him2 nor was it a threefold ordination which ,christ used1 when he said thrice to him1 ,feed my lambs and sheep4 #b4 ,and if thrice saying it that hour make it not three ordinations1 neither will thrice saying it at more hours1 days1 or months1 or years distance1 in some cases2 for the time maketh not the ordinations to be many2 it is but one moral action4 ,but the common error ariseth from the custom of calling the outward action alone by the name of the whole moral action 7which is ordinarily done to the like deceit in the case of the baptismal covenant1 and the ,lord's supper74 #c4 ,the common judgment and custom of the world confirmeth what ,i say4 ,if persons that are married should for want of witness or due solemnity be forced to say and do the outward action all over again1 it is by no wise man taken in the proper1 moral1 full sense1 for a second marriage1 but for one marriage twice uttered4 ,and if you should in witness-bearing be put to your oath1 and the magistrate that was absent should say1 ,reach him the book again1 ,i did not hear him swear1 the doing it twice is not morally two witnessings or oaths1 but one only twice physically uttered4 ,if you bind your son apprentice1 or if you make any indentures or contract1 and the writings being lost or faulty1 you write1 and sign1 and seal them all again1 this is not morally another contract1 but the same done better1 or again recorded4 ,and so it is plainly in this case4 #d4 ,but re-ordination morally and properly so called1 is unlawful3 for1 7#a47 ,it is 7or implieth7 a lie1 viz4 that we were not truly dedicated and separated to this office before4 7#b47 ,it is a sacrilegious renunciation of our former dedication to ,god3 whereas the ministerial dedication and covenant is for life1 and not for a trial2 which is the meaning of the indelible character1 which is a perpetual relation and obligation4 7#c47 ,it is a taking the name of ,god in vain2 thus to do and undo1 and do again2 and to promise and renounce1 and promise again1 and to pretend to receive a power which we had before4 7#d47 ,it tendeth to great confusions in the church2 as to make the people doubt of their baptism1 or all the ministerial administrations of such as are re-ordained1 while they acted by the first ordination4 7#e47 ,it hath ever been condemned in the churches of ,christ1 as the canons called the apostles'1 and the church's constant practice1 testify4 #e4 ,though the bare repetition of the outward action and words be not re-ordination1 yet he that on any of the forementioned occasions is put to repeat the said words and actions1 is obliged so to do it1 as that it may not seem to be a re-ordination1 and so be a scandal to the church4 ,or if it outwardly seem so by the action1 he is bound to declare that it is no such thing1 for the counterpoising that appearance of evil4 #f4 ,when the ordainers1 or the common estimation of the church1 do take the repetition of the words and action for a re-ordination1 though the receiver so intend it not1 yet it may become unlawful to him by this accident1 because he scandalizeth and hardeneth the erroneous1 by doing or receiving that which is interpretative re-ordination4 #g4 ,especially when the ordainers shall require this repetition on notoriously wicked grounds1 and so put that sense on the action by their own doctrines and demands3 as for instance1 7#a47 ,if heretics should 7as the ,arians7 say that we are no ministers1 because we are not of their heresy1 or ordained by such as they4 7#b47 ,if the pope or any proud papal usurpers shall say1 ,you are no ministers of ,christ1 except we ordain you2 and so do it to establish a traitorous1 usurped regiment in the church2 it is not lawful to serve such a usurpation4 ,as if cardinals or archbishops should say1 ,none are true ministers but those that we ordain2 or councils or synods of bishops or presbyters should say1 ,none are true ministers but those that we ordain2 or if one presbyter or one bishop without authority would thus make himself master of the rest1 or of other churches1 and say1 ,you are no ministers unless ,i ordain you2 we may not promote such tyranny and usurpation4 7#c47 ,if magistrates would usurp the power of the keys1 in ecclesiastical ordination1 and say that none but they have power to ordain1 we may not encourage such pretences by repetition of the words and action4 7#d47 ,if they would make something necessary to ordination which is not1 as if it were a false oath1 or false subscription or profession1 or some unlawful ceremony1 7as if it were anointing1 wearing horns1 or any the like17 and say1 ,you are no ministers without these1 and therefore you must be re-ordained to receive them4 7#e47 ,yea1 if they declare our former ministry causelessly to be null1 and say1 ,you are no ministers till you are ordained again1 and so publicly put this sense upon our action1 that we take it as re-ordination2 all these accidents make the repetition of the words and actions to be unlawful1 unless when greater accidents notoriously preponderate4 ,quest4 ,but if such church tyrants should have so great power1 as that without their repetition of ordination on those terms1 the ministry might not be exercised1 is it lawful so to take it in a case of such necessity8 ,answ4 #a4 ,every seeming necessity to you1 is not a necessity to the church4 #b4 ,either you may publicly declare a contrary sense in your receiving their new orders or not4 #a4 ,if you may not as publicly declare that you renounce not your former ministry and dedication to ,god in that office1 as the ordainers declare their sense of the nullity of it1 so that your open declaration may free you from the guilt of seeming consent1 ,i conceive it is a sinful compliance with their sin4 #b4 ,yea1 if you may so declare it1 yet if there be no necessity of your ministerial liberty in that place1 ,i think you may not take it on such terms4 ,as1 7#a47 ,if there be worthy men enough to supply the church's wants there without you4 7#b47 ,and if you may serve ,god successfully in a persecuted state1 though to the suffering of your flesh4 7#c47 ,or if your imprisonment for preaching be like to be as serviceable to the church and gospel as your continued preaching on those scandalous terms4 7#d47 ,or if you may remove and preach in another country4 #h4 ,when any such case doth fall out1 in which the repetition of the outward action and words is lawful1 it is not lawful to mix any false and scandalous expressions3 as if we were required to say falsely1 ,i accept this ordination as confessing myself no minister of ,christ till now3 or any such like4 #i4 ,in a word1 a peaceable christian may do much as to the mere outward action and submission1 for obedience1 peace1 order1 or satisfaction to his own or other men's consciences4 ,but1 7#a47 ,he may do nothing for good ends which is false and injurious to the church4#bfd 7#b47 ,and he may not do that which otherwise were lawful1 when it is for evil ends1 or tendeth to more hurt than good2 as to promote heresy1 or church tyranny and usurpation1 whether in pope1 prelates1 presbyters1 or people4 #bfd #a ,thess4 v4 #bb2 ,gal4 ii4 #d1 #e1 #ad4 ,quest4 ,,xxii4 ,how many ordainers are necessary to the validity of ordination by ,god's institution8 whether one or more8 ,my question is not of the ancient canons1 or any human laws or customs1 for those are easily known2 but of divine right4 ,now either ,god hath determined the case as to the number of ordainers necessary1 or not4 ,if not1 either he hath given the church some general rule to determine it by1 or not4 ,if not1 then the number is not any part of the divine order or law2 and then1 if we suppose that he hath determined the case as to the ordaining office and not to the number1 then it will follow that one may serve4 ,the truth ,i think may be thus explained4 #a4 ,there is ,ordo officialis primarius1 and ,ordo ordinis1 vel exercitii1 vel secundarius2 an order of office primary1 and an order of exercise secondary1 in the church4 ,as to the first1 the order of office1 ,god hath determined that the ordaining officers1 and no others1 shall ordain officers1 or give orders4 ,and having not determined whether one or more1 it followeth that the ordination of one sole lawful ordainer is no nullity on that account because it is but one1 unless somewhat else nullify it4 #b4 ,god hath given general rules to the ordainers for the due exercise of their office1 though he have not determined of any set number4 ,such as are these3 that all things be done in judgment1 truth1 love1 concord1 to the church's edification1 unity1 and peace1 c4 #c4 ,according to these general laws1 sometimes the ordination of one sole ordainer1 may not only be valid but regular2 as when there are no other to concur1 or none whose concurrence is needful to any of the aforesaid ends4 ,and sometimes the concurrence of many is needful1 7#a47 ,to the receiver's satisfaction4 7#b47 ,to the church's or people's satisfaction4 7#c47 ,to the concord of pastors1 and of neighbour churches1 c4 ,and in such cases such consent or concourse is the regular way4 #d4 ,where there are many neighbour pastors and churches so near1 as that he that is ordained in one of them1 is like oft to pass and preach1 and officiate obiter in others1 and so other churches must have some communion with him1 it is meetest that there be a concurrence in the ordination4 #e4 ,the ordainer is certainly a superior to the person that cometh to be ordained while he is a private man2 and therefore so far his ordination is 7as is said7 an act of jurisdiction in the large sense1 that is1 of government2 but whether he be necessarily his superior after he is ordained1 hath too long been a controversy4 ,it is certain that the papists confess1 that the pope is ordained such by no superior2 and it is not necessary that a bishop be ordained by one or more of any superior order 7or jurisdiction either74 ,and though the ,italian papists hold that a superior papal jurisdiction must needs be the secondary fountain of the ordaining power1 though the ordainer himself be but of the same order2 yet protestants hold no such thing4 ,and all acknowledge that as imposition of hands on a layman to make him a minister of ,christ or an officer1 is a kind of official generation1#bfe so the ordained as a junior in office1 is as it were a son to the ordainer1 as the convert is said to be peculiarly to his converter2 and that a proportionable honour is still to be given him4 ,but whether he that ordaineth a presbyter1 and not he that ordaineth or consecrateth a bishop1 must needs be of a superior order or office1 is a question which the reader must not expect me here to meddle with4 #bfe ,ejusdem speciei vel inferioris3 ,how then is the pope ordained or made8 ,quest4 ,,xxiii4 ,what if one bishop ordain a minister1 and three1 or many1 or all the rest protest against it1 and declare him no minister1 or degrade him2 is he to be received as a true minister or not8 ,supposing that the person want no necessary personal qualification for the office1 there are two things more in question2 #a4 ,his office1 whether he be a minister4 #b4 ,his regularity1 whether he came regularly to it2 and also his comparative relation1 whether this man or another is to be preferred4 ,i answer therefore1 #a4 ,if the person be utterly incapable1 the one bishop1 or the many whosoever taketh him for incapable1 is for the truth sake to be believed and obeyed4 #b4 ,if the man be excellently qualified1 and his ministry greatly necessary to the church1 whoever would deprive the church of him1 be it the one or the many1 is to be disobeyed1 and the ordainers preferred4 ,object4 ,but who shall judge8 ,answ4 ,the esse is before the scire2 the thing is first true or false before ,i judge it to be so2 and therefore whoever judgeth falsely in a case so notorious and weighty1 as that the welfare of the church and souls is 7consideratis considerandis7 injured and hazarded by his error1 is not to be believed nor obeyed on pretence of order2 because all christians have judicium discretionis1 a discerning judgment4 #c4 ,but if the case be not thus to be determined by the person's notorious qualifications1 then either it is1 #a4 ,the man ordained4 #b4 ,or the people that the case is debated by1 whether they should take him for a minister4 #c4 ,or the neighbour ministers4 #a4 ,the person himself is1 cteris paribus1 more to regard the judgment of many concordant bishops1 than of one singular bishop2 and therefore is not to take orders from a singular bishop1 when the generality of the wise and faithful are against it2 unless he be sure that it is some notorious faction or error that perverteth them1 and that there be notorious necessity of his labour4 #b4 ,the auditors are either infidels to be converted1 7and these will take no man upon any of their authorities17 or else christians converted4 ,these are either of the particular charge of the singular bishop who ordaineth1 or not2 if they be1 then pro tempore for order's sake1 they owe him a peculiar obedience1 till some further process or discovery disoblige them1 7though the most be on the other side74 ,but yet they may be still bound in reason most to suspect the judgment of their singular bishop1 while for order's sake they submit to it4 ,but if they are not of his flock1 then1 ,i suppose the judgment and act of many is to prevail so much against the act of a single and singular person1 as that both neighbour ministers and people are to disown such an ordained person as unfit for their communion under the notion of a minister 7because communion of churches is maintained by the concord of pastors74 ,but whether the ordained man's ministry be1 by their contradictory declaration or degradation1 made an absolute nullity1 to himself and those that submit to him1 neither ,i will determine1 nor should any other strangers to the particular case2 for if he be rejected or degraded without such cause and proof as may satisfy other sober persons1 he hath wrong2 but if he be so degraded1 on proved sufficient cause1 to them that it is known to1 he giveth the degraders the advantage4#bff ,and as1 #a4 ,all particular members are to be obedient to their proper pastor4 #b4 ,and all particular churches are to hold correspondency and communion according to their capacity4 ,so must men act in this and such like cases respectively according to the laws of obedience to their pastor1 and of concord of the churches4 #bff ,eph4 iv4 #c2 #a ,cor4 xii2 ,rom4 xiv4 #ag1 #ai2 #a ,cor4 xiv4 #cc2 #a ,thess4 v4 #ab1 #ac2 ,phil4 ii4 #a-c2 ,eph4 iv4 #ae1 #af2 #a ,cor4 i4 #aj4 ,quest4 ,,xxiv4 ,hath one bishop power by divine right to ordain1 degrade1 or govern1 or excommunicate1 or absolve1 in another's diocess or church1 either by his consent1 or against it8 ,and doth a minister that officiateth in another's church1 act as a pastor1 and their pastor1 or as a private man8 ,and doth the ministerial office cease when a man removeth from his flock8 ,i thrust these questions all together for their affinity1 and for brevity4 #a4 ,every true minister of ,christ1 bishop or pastor1 is related to the universal church by stronger obligations than to his particular charge2 as the whole is better than the parts1 and its welfare to be preferred4 #b4 ,he that is no pastor of a particular church1 may be a pastor in the universal1 obliged as a consecrated person to endeavour its good1 by the works of his office1 as he hath a particular opportunity and call4 #c4 ,yet he that hath a particular charge is especially and nearlier related and obliged to that charge or church1 than to any other part of the universal 7though not than to the whole72 and consequently hath a peculiar authority1 where he hath a peculiar obligation and work4 #d4 ,he that is 7without degrading7 removed from a particular church1 doth not cease to be a general minister and pastor related to the universal church2 as a physician put out of an hospital charge1 is a physician still4 ,and therefore he needeth no new ordination1 but only a special designation to his next particular charge4 #e4 ,no man is the bishop of a diocess as to the measure of ground1 or the place1 by divine right1 that is1 by any particular law or determination of ,god2 but only a bishop of the church or people3 for your office essentially containeth a relation to the people1 but accidentally only to the place4 #f4 ,yet natural convenience1 and ,god's general laws of order and edification1 do make it usually 7but not always7 best1 and therefore a duty1 to distinguish churches by the people's habitation3 not taking a man for a member eo nomine1 because he liveth on that ground2 but for order's sake taking none for members that live not on that ground1 and not intruding causelessly into each other's bounds4 #g4 ,he that by the call or consent of a neighbour pastor and people doth officiate 7by preaching1 sacraments1 excommunication1 or absolution7 in another's special charge for a day1 or week1 or month1 or more1 without a fixed relation to that flock1 doth neither officiate as a layman1 nor yet unlawfully or irregularly2 but1 #a4 ,as a minister of ,christ in the church universal4 #b4 ,and as the pastor of that church for the present time only1 though not statedly2 even as a physician called to help another in his hospital1 or to supply his place for the time1 doth perform his work1 #a4 ,as a licensed physician4 #b4 ,and as the physician of that patient or hospital for that time1 though not statedly4 #h4 ,no man is to intrude into another's charge without a call2 much less to claim a particular stated oversight and authority4 ,for though he be not a usurper as to the office in general1 he is a usurper as to that particular flock4 ,it is no error in ordination to say1 ,take thou authority to preach the word of ,god1 and administer the holy sacraments1 when thou shalt be thereto lawfully called2 that is1 when thou hast a particular call to the exercise1 and to a fixed charge1 as thou hast now a call to the office in general4 #i4 ,yet every bishop or pastor by his relation to the church universal1 and to mankind1 and the interest of ,christ1 is bound not only as a christian1 but as a pastor1 to do his best for the common good2 and not to cast wholly out of his care a particular church1 because another hath the oversight of it4 ,therefore if a heretic get in1 or the church fall to heresy1 or any pernicious error or sin1 the neighbour pastors are bound both by the law of nature and their office1 to interpose their counsel as ministers of ,christ1 and to prefer the substance before pretended order1 and to seek to recover the people's souls1 though it be against their proper pastor's will4 ,and in such a case of necessity1 they may ordain1 degrade1 excommunicate1 and absolve in another's charge1 as if it were a vacuity4 #aj4 ,moreover it is one thing to excommunicate a man out of a particular church1 and another thing for many associated churches or neighbours to renounce communion with him4 ,the special pastors of particular churches1 having the government of those churches1 are the special governing judges1 who shall or shall not have communion as a member in their churches2 but the neighbour pastors of other churches have the power of judging with whom they and their own flocks will or will not hold communion4 ,as e4 g4 ,athanasius may as governor of his flock declare any ,arian member excommunicate1 and require his flock to have no communion with him4 ,and all the neighbour pastors 7though they excommunicate not the same man as his special governors1 yet7 may declare to all their flocks1 that if that man come among them1 they will have no communion with him1 and that at distance they renounce that distant communion which is proper to christians one with another1 and take him for none of the church of ,christ4#bfg #bfg #a ,cor4 v42 ,tit4 iii4 #aj2 #b ,thess4 iii4 #f1 #ad2 #b ,john #aj2 ,rev4 ii4 #ad1 #ae1 #bj4 ,quest4 ,,xxv4 ,whether canons be laws8 and pastors have a legislative power8 ,all men are not agreed what a law is1 that is1 what is to be taken for the proper sense of that word4 ,some will have the name confined to such common laws as are stated1 durable rules for the subject's actions3 and some will extend it also to personal1 temporary1 verbal precepts and mandates1 such as parents and masters use daily to the children and servants of their families4 ,and of the first sort1 some will confine the name laws to those acts of sovereignty which are about the common matters of the kingdom1 or which no inferior officer may make3 and others will extend it to those orders which by the sovereign's charter1 a corporation1 or college1 or school may make for the subregulation of their particular societies and affairs4 ,i have declared my own opinion de nomine fully elsewhere1 #a4 ,that the definition of a law in the proper1 general sense1 is to be a sign or signification of the reason and will of the rector as such1 to his subjects as such1 instituting or antecedently determining what shall be due from them1 and to them2 ,jus efficiendo1 regularly making right4 #b4 ,that these laws are many more ways diversified and distinguished1 7from the efficient1 sign1 subjects1 matter1 end1 c47 than is meet for us here to enumerate4 ,it is sufficient now to say1 #a4 ,that stated regular laws1 as distinct from temporary mandates and proclamations4 #b4 ,and laws for kingdoms and other commonwealths1 in regard of laws for persons1 schools1 families1 c4 #c4 ,and laws made by the supreme power1 as distinct from those made by the derived authority of colleges1 corporations1 c4 called by-laws or orders 7for ,i will here say nothing of parents and pastors1 whose authority is directly or immediately from the efficiency of nature in one1 and divine institution in the other1 and not derived efficiently from the magistrate or any man74 #d4 ,that laws about great1 substantial matters1 distinct from those about little and mutable circumstances1 c4 ,i say the first sort1 as distinct from the second1 are laws so called by excellency above other laws4 ,but that the rest are univocally to be called laws1 according to the best definition of the law in genere4 ,but if any man will speak otherwise1 let him remember that it is yet but lis de nomine1 and that he may use his liberty1 and ,i will use mine4 ,now to the question4 #a4 ,canons made by virtue of the pastoral office and ,god's general laws 7in nature or ,scripture7 for regulating it1 are a sort of laws to the subjects or flocks of those pastors4 #b4 ,canons made by the votes of the laity of the church1 or private part of that society as private1 are no laws at all1 but agreements2 because they are not acts of any governing power4 #c4 ,canons made by civil rulers about the circumstantials of the church1 belonging to their office1 as orderers of such things1 are laws1 and may be urged by moderate and meet civil or corporal penalties1 and no otherwise4 #d4 ,canons made by princes or inferior magistrates1 are no laws purely and formally ecclesiastical1 which are essentially acts of pastoral power2 but only materially ecclesiastical1 and formally magistratical4 #e4 ,no church officers as such1 7much less the people17 can make laws with a co-active or coercive sanction2 that is1 to be enforced by their authority with the sword or any corporal penalty1 mulct1 or force2 this being the sole privilege of secular powers1 civil1 or economical1 or scholastic4 #f4 ,there is no obligation ariseth to the subject for particular obedience of any law1 which is evidently against the laws of ,god 7in nature or holy ,scripture74 #g4 ,they are no laws which pastors make to people out of their power3 as the popes1 c4 #h4 ,there is no power on earth under ,christ1 that hath authority to make universal laws2 to bind the whole church on all the earth2 or all mankind4 ,because there is no universal sovereign1 civil or spiritual1 personal or collective4 #i4 ,therefore it is no schism1 but loyalty to ,christ1 to renounce or separate from such a society of usurpation2 nor any disobedience or rebellion1 to deny them obedience4 #aj4 ,pastors may and must be obeyed in things lawful as magistrates1 if the king make them magistrates3 though ,i think it unmeet for them to accept a magistracy with the sword1 except in case of some rare necessity4 #aa4 ,if pope1 patriarchs1 or pastors shall usurp any of the king's authority1 loyalty to ,christ and him1 and the love of the church and state1 oblige us to take part with ,christ and the king against such usurpation1 but only by lawful means1 in the compass of our proper place and calling4 #ab4 ,the canons made by the councils of many churches1 have a double nature3 as they are made for the people and the subjects of the pastors1 they are a sort of laws2 that is1 they oblige by the derived authority of the pastors2 because the pastors of several churches do not lose any of their power by their assembling1 but exercise it with the greater advantage of concord4 ,but as they are made only to oblige the present or absent pastors who separatedly are of equal office power1 so they are no laws1 except in an equivocal sense1 but only agreements or contracts4#bfh ,so ,bishop ,usher professed his judgment to be2 and before him the council of ,carthage in ,cyprian's time2 but it needs no proof1 any more than that a convention of kings may make no laws to bind the kings of ,england1 but contracts only4 #ac4 ,but yet we are aliunde obliged even by ,god1 to keep these agreements in things lawful1 for the church's peace and concord1 when greater contrary reasons1 a fine1 do not disoblige us4 ,for when ,god saith1 ,you shall keep peace and concord1 and keep lawful covenants1 the canons afford us the minor1 ,but these are lawful contracts or agreements1 and means of the church's peace and concord2 therefore 7saith ,god's law7 you shall observe them4 ,so though the contracts 7as of husband and wife1 buyer and seller1 c47 be not laws1 yet that is a law of ,god which bindeth us to keep them4 #ad4 ,seeing that even the obliging commands of pastors may not by them be enforced by the sword1 but work by the power of divine authority or commission manifested1 and by holy reason and love1 therefore it is most modest and fit for pastors 7who must not lord it over ,god's heritage1 but be examples to all#bfi7 to take the lower name of authoritative directions and persuasions1 rather than of laws2 especially in a time when papal usurpation maketh such ruinating use of that name1 and civil magistrates use to take it in the nobler and narrower sense4 ,the questions1 #a4 ,if one pastor make orders for his church1 and the multitudes or synods be against them2 which must be obeyed1 you may gather from what is said before of ordination4 ,and1 #b4 ,what are the particulars proper1 materially1 to the magistrate's decision1 and what to the pastor's8 ,i here pass by4 #bfh ,grotius de imperio sum4 pot4 circ4 sacr4 most solidly resolveth this question4 #bfi #a ,pet4 v4 #b1 #c2 #b ,cor4 i4 #bd4 ,quest4 ,,xxvi4 ,whether church canons1 or pastors' directive determinations of matters pertinent to their office1 do bind the conscience8 and what accidents will disoblige the people8 you may gather before in the same case about magistrates' laws1 in the political directions3 as also by an impartial transferring the case to the precepts of parents and schoolmasters to children2 without respect to their power of the rod 7or supposing that they had none such74 ,quest4 ,,xxvii4 ,what are ,christ's appointed means of the unity and concord of the universal church1 and consequently of its preservation1 if there be no human universal head and governor of it upon earth8 ,and if ,christ have instituted none such1 whether prudence and the law of nature oblige not the church to set up and maintain a universal ecclesiastical monarchy or aristocracy2 seeing that which is every man's work1 is as no man's1 and omitted by all8 ,i4 ,to the first question ,i must refer you in part to two small1 popular1 yet satisfactory ,tractates1#bgj written long ago1 that ,i do not one thing too oft4 ,briefly now1 #a4 ,the unity of the universal church1 is founded in and maintained by their common relation to ,christ the head 7as the kingdom in its relation to the king74 #b4 ,a concord in degrees of goodness1 and in integrals and accidentals of christianity1 will never be obtained on earth1 where the church is still imperfect2 and perfect holiness and wisdom are necessary to perfect harmony and concord1 ,phil4 iii4 #ab-ad4 #c4 ,experience hath long taught the church1 if it will learn1 that the claim of a papal headship and government over the church universal1 hath been the famous incendiary and hinderer of concord in the christian world4 #d4 ,the means to attain such a measure of concord and harmony which is to be hoped for1 or endeavoured upon earth1 ,i have so distinctly1 fully1 and yet briefly described 7with the contrary impediments7 in my treatise of the ,reasons of ,christian ,religion1 part vii4 chap4 #ad4 p4 #dgj1 #dga1 in about two leaves1 that ,i will not recite them4 ,if you say1 you are not bound to read the books which ,i refer you to2 ,i answer1 ,nor this4 ,,ii4 ,to the latter question ,i answer1 ,to set up such an universal head on the supposition of natural reasons and human policy is1 #a4 ,to cross ,christ's institution1 and the laws of the ,holy ,ghost1 as hath been long proved by protestants from the ,scripture4 #b4 ,it is treason against ,christ's sovereign office to usurp such a vicegerency without his commission4 #c4 ,it is against the notorious light of nature1 which telleth us of the natural incapacity of mortal man1 to be such a universal governor through the world4 #d4 ,it is to sin against long and dreadful common experience1 and to keep in that fire that hath destroyed emperors1 kings1 and kingdoms1 and set the churches1 pastors1 and christian world in those divisions1 which are the great and serviceable work of ,satan1 and the impediment of the church's increase1 purity1 and peace1 and the notorious shame of the christian profession in the eyes of the infidel world4 ,and if so many hundred years' sad experience will not answer them that say1 ,if the pope were a good man1 he might unite us all1 ,i conclude that such deserve to be deceived1 #b ,thess4 ii4 #aj-ab4 #bgj ,catholic unity1 and the ,true ,catholic and ,church described4 ,quest4 ,,xxviii4 ,who is the judge of controversies in the church8 #a4 ,about the exposition of the ,scripture1 and doctrinal points in themselves3 #b4 ,about either heresies or wicked practices1 as they are charged on the persons who are accused of them2 that is1 #a4 ,antecedently to our practice1 by way of regulation2 #b4 ,or consequently1 by judicial sentence 7and execution7 on offenders4 ,i have answered this question so oft1 that ,i can persuade myself to no more than this short1 yet clear solution4 ,the papists used to cheat poor1 unlearned persons that cannot justly discern things that differ1 by puzzling them with this confused1 ambiguous question4 ,some things they cunningly and falsely take for granted1 as that there is such a thing on earth as a political1 universal church1 headed by any mortal governor4 ,some things they shuffle together in equivocal words4 ,they confound1 #a4 ,public judgment of decision1 and private judgment of discerning4 #b4 ,the magistrate's judgment of church-controversies1 and the pastor's1 and the several cases1 and ends1 and effects of their several judgments4 #c4 ,church-judgment as directive to a particular church1 and as a means of the concord of several churches4 ,which being but distinguished1 a few words will serve to clear the difficulty4 #a4 ,as there is no universal human church1 7constituted or governed by a mortal head17 so there is no power set up by ,christ to be a universal judge of either sort of controversies1 by decisive judicial sentence1 nor any universal civil monarch of the world4 #b4 ,the public1 governing1 decisive judgment1 obliging others1 belongeth to public persons1 or officers of ,god1 and not to any private man4#bga #c4 ,the public decision of doubts or controversies about faith itself1 or the true sense of ,god's word and laws1 as obliging the whole church on earth to believe that decision1 or not gainsay it1 because of the infallibility or governing authority of the deciders1 belongeth to none but ,jesus ,christ2 because1 as is said1 he hath made no universal governor1 nor infallible expositor4#bgb ,it belongeth to the lawgiver only to make such a universally obliging exposition of his own laws4 #d4 ,true bishops or pastors in their own particular churches are authorized teachers and guides1 in expounding the laws and word of ,christ2 and the people are bound as learners to reverence their teaching1 and not contradict it without true cause2 yea1 and to believe them fide humana1 in things pertinent to their office3 for oportet discentem credere4 #e4 ,no such pastors are to be absolutely believed1 nor in any case of notorious error or heresy1 where the word of ,god is discerned to be against them4 #f4 ,for all the people as reasonable creatures1 have a judgment of private discerning to judge what they must receive as truth1 and to discern their own duty1 by the help of the word of ,god1 and of their teachers4 #g4 ,the same power of governing judgment lawful synods have over their several flocks1 as a pastor over his own1 but with greater advantage4 #h4 ,the power of judging in many consociate churches1 who is to be taken into communion as orthodox1 and who to be refused by those churches as heretics1 in specie1 that is1 what doctrine they will judge sound or unsound1 as it is judicium discernendi1 belongeth to every one of the council singly3 as it is a judgment obliging themselves by contract1 7and not of governing each other17 it is in the contracters and consenters2 and for peace and order usually in the major vote2 but with the limitations before expressed4 #i4 ,every true christian believeth all the essentials of christianity1 with a divine faith1 and not by a mere human belief of his teachers1 though by their help and teaching his faith is generated1 and confirmed1 and preserved4 ,therefore no essential article of christianity is left to any obliging decision of any church1 but only to a subservient obliging teaching3 as whether there be a ,god1 a ,christ1 a heaven1 a hell1 an immortality of souls8 ,whether ,god be to be believed1 loved1 feared1 obeyed before man8 ,whether the ,scripture be ,god's word1 and true8 ,whether those that contradict it are to be believed therein8 ,whether pastors1 assemblies1 public worship1 baptism1 sacrament of the ,lord's supper1 be divine institutions8 ,and the same ,i may say of any known word of ,god3 no mortals may judge in partem utramlibet1 but the pastors are only authorized teachers and helpers of the people's faith4 7,and so they be partly to one another47 #aj4 ,if the pope1 or his council1 were the infallible or the governing expositors of all ,god's laws and ,scriptures1 #a4 ,god would have enabled them to do it by a universal commentary which all men should be obliged to believe1 or at least not to contradict4 ,for there is no authority and obligation given to men 7yea1 to so many successively7 to do that 7for the needful decision of controversies7 which they never have ability given them to do4 ,for that were to oblige them to things impossible4 #b4 ,and the pope and his council would be the most treacherous miscreants on earth1 that in so many hundred years1 would never write such an infallible nor governing commentary1 to end the differences of the christian world4 ,indeed they have judged 7with others7 against ,arius1 that ,christ is true ,god1 and one with the ,father in substance1 c4 ,but if they had said the contrary1 must we have taken it for ,god's truth1 or have believed them8 #aa4 ,to judge who1 for heresy or scandal1 shall be punished by the sword1 belongeth to none but the magistrate in his own dominions3 as to judge who shall have communion or be excommunicated from the church1 belongeth1 as aforesaid1 to the pastors4 ,and the said magistrate hath first as a man his own judgment of discerning what is heresy1 and who of his subjects are guilty of it1 in order to his public governing judgment4 #ab4 ,the civil1 supreme ruler may antecedently exercise this judgment of discerning 7by the teaching of their proper teachers7 in order to his consequent sentences on offenders2 and so in his laws may tell the subjects1 what doctrines and practices he will either tolerate or punish4 ,and thus may the church pastors do in their canons to their several flocks1 in relation to communion or non-communion4 #ac4 ,he that will condemn particular persons as heretics or offenders1 must allow them to speak for themselves1 and hear the proofs1 and give them that which justice requireth1 c4 ,and if the pope can do so at the antipodes1 and in all the world1 either per se1 or per alium1 without giving that other his essential claimed power1 let him prove it by better experience than we have had4 #ad4 ,as the prime and sole universal legislation belongeth to ,jesus ,christ1 so the final judgment1 universal and particular1 belongeth to him1 which only will end all controversies1 and from which there is no appeal4 #bga ,eph4 iv4 #g1 #ac-af2 #a ,cor4 xii4 #bh1 #bi2 ,acts xv4 #ag4 #bgb ,see my ,key for ,catholics4 ,quest4 ,,xxix4 ,whether a parent's power over his children1 or a pastor or many pastors or bishops over the same children1 as parts of their flock1 be greater1 or more obliging in matters of religion and public worship8 ,this being touched on somewhere else1 ,i only now say1 ,that if the case were my own1 ,i would1 #a4 ,labour to know their different powers1 as to the matter commanded1 and obey each in that which is proper to its place4 #b4 ,if ,i were young and ignorant1 natural necessity1 and natural obligation together1 would give my parents with whom ,i lived such an advantage above the minister 7whom ,i seldom see or understand7 as would determine the case de eventu1 and much de jure4 #c4 ,if my parents command me to hear a teacher who is against ceremonies or certain forms1 and to hear none that are for them1 natural necessity here also 7ordinarily7 would make it my duty first to hear and obey my parents2 and in many other cases1 till ,i came to understand the greater power of the pastors1 in their own place and work4 #d4 ,but when ,i come to church1 or know that the judgment of all concordant godly pastors condemneth such a thing as damnable heresy or sin1 which my father commandeth me to receive and profess1 ,i would more believe and follow the judgment of the pastors and churches4 ,quest4 ,,xxx4 ,may an office teacher or pastor be at once in a stated relation of a pastor and a disciple to some other pastor8 #a4 ,that ,timothy was still ,paul's son in point of learning1 and his disciple1 and so that under apostles the same persons might be stated in both relations at once1 seemeth evident in ,scripture4 #b4 ,but the same that is a pastor is not at once a mere layman4 #c4 ,that men in the same office may so differ in age1 experience1 and degrees of knowledge1 as that young pastors may1 and often ought1 many years to continue1 not only in occasional reception of their help1 but also in an ordinary stated way of receiving it1 and so be related to them as their ordinary teachers1 by such gradual advantages1 is past all doubt4 ,and that all juniors and novices owe a certain reverence and audience1 and some obedience1 to the elder and wiser4 #d4 ,but this is not to be a disciple to him as in lower order or office1 but as of lower gifts and grace4 #e4 ,it is lawful and very good for the church1 that some ordained persons continue long as pupils to their tutors in schools or academies 7e4 g4 to learn the holy languages1 if they have them not1 c47 ,but this is a relation left to voluntary contractors4 #f4 ,in the ancient churches the particular churches had one bishop1 and some presbyters and deacons1 usually of much lower parts1 who lived all together 7single or chaste7 in the bishop's or church house1 which was as a college1 where he daily edified them by doctrine and example4 #g4 ,the controversy about different orders by divine institution1 belongeth not to me here to meddle with3 but as to the natural and acquired imparity of age and gifts1 and the unspeakable benefit to the juniors and the churches1 that it is desirable that there were such a way of their education and edification1 ,i take to be discernible to any that are impartial and judicious4 ,ambrose was at once a teacher and a learner1 ,beda1 ,eccl4 ,hist4 mentioneth one in ,england1 that was at once a pastor and disciple4 ,and in ,scotland some that became bishops were still to be under the government of the abbot of their monasteries according to their first devotion1 though the abbot was but a presbyter4 #h4 ,whether a settled1 private church member may not at once continue his very formal relation to the pastor of that church1 and yet be of the same order with him in another church1 as their pastor1 at the same time1 7as he may in case of necessity continue his apprenticeship or civil service17 is a case that ,i will not determine4 ,but he that denieth it1 must prove his opinion 7or affirmation of its unlawfulness7 by sufficient evidence from ,scripture or nature2 which is hard4 ,quest4 ,,xxxi4 ,who hath the power of making church canons8 ,this is sufficiently resolved before4 #a4 ,the magistrate only hath the power of making such canons or laws for church matters as shall be enforced by the sword4 #b4 ,every pastor hath power to make canons for his own congregation2 that is1 to determine what hour or at what place they shall meet2 what translation of ,scripture1 or version of ,psalms1 shall be used in his church2 what chapter shall be read2 what psalm shall be sung1 c43 except the magistrate contradict him1 and determine it otherwise1 in such points as are not proper to the ministerial office4 #c4 ,councils or assemblies of pastors have the power of making such canons for many churches1 as shall be laws to the people1 and agreements to themselves4 #d4 ,none have power to make church laws or canons about any thing1 save1 7#a47 ,to put ,god's own laws in execution4 7#b47 ,to determine to that end1 of such circumstances as ,god hath left undetermined in his word4 #e4 ,canon-making under pretence of order and concord1 hath done a great deal of mischief to the churches2 whilst clergymen have grown up from agreements1 to tyrannical usurpations and impositions1 and from concord about needful accidents of worship1 to frame new worship ordinances1 and to force them on all others3 but especially1 7#a47 ,by encroaching on the power of kings1 and telling them that they are bound in conscience to put all their canons into execution by force4 7#b47 ,and by laying the union of the churches and the communion of christians upon things needless and doubtful1 yea1 and at last on many sinful things2 whereby the churches have been most effectually divided1 and the christian world set together by the ears2 and schisms1 yea1 and wars have been raised3 and these maladies cannot possibly be healed1 till the tormenting1 tearing engines be broken and cast away1 and the voluminous canons of numerous councils 7which themselves also are matter of undeterminable controversy7 be turned into the primitive simplicity2 and a few necessary things made the terms of concord4 ,doubtless if every pastor were left wholly to himself for the ordering of worship circumstances and accidents in his own church1 without any common canons1 save the ,scriptures1 and the laws of the land1 there would have been much less division1 than that is1 which these numerous canons of all the councils1 obtruded on the church1 have made4 ,quest4 ,,xxxii4 ,doth baptism as such enter the baptized into the universal church1 or into a particular church1 or both8 ,and is baptism the particular church covenant as such8 ,answ4 #a4 ,baptism as such doth enter us into the universal church1 and into it alone2 and is no particular church covenant1 but the solemnizing of the great christian covenant of grace1 between ,god1 and a believer and his seed4 ,for1 7#a47 ,there is not essentially any mention of a particular church in it4 7#b47 ,a man may be baptized by a general unfixed minister1 who is not the pastor of any particular church3#bgc and he may be baptized in solitude1 where there is no particular church4 ,the eunuch1 ,acts viii4 was not baptized into any particular church4 7#c47 ,baptism doth but make us christians1 but a man may be a christian who is no member of any particular church4 7#d47 ,otherwise baptism should oblige us necessarily to a man1 and be a covenant between the baptized and the pastor and church into which he is baptized3 but it is only our covenant with ,christ4 7#e47 ,we may frequently change our particular church relation1 without being baptized again4 ,but we never change our relation to the church which we are baptized into1 unless by apostasy4 #b4 ,yet the same person at the same time that he is baptized may be entered into the universal church1 and into a particular2 and ordinarily it ought to be so where it can be had4 #c4 ,and the covenant which we make in baptism with ,christ1 doth oblige us to obey him1 and consequently to use his instituted means1 and so to hear his ministers1 and hold due communion with his churches4 #d4 ,but this doth no more enter us into a particular church1 than into a particular family4 ,for we as well oblige ourselves to obey him in family relations as in church relations4 #e4 ,when the baptized therefore is at once entered into the universal and particular church1 it is done by a double consent to the double relation4 ,by baptism he professeth his consent to be a member of ,christ and his universal church2 and additionally he consenteth to be guided by that particular pastor in that particular church2 which is another covenant or consent4 #bgc ,matt4 xxviii4 #ai1 #bj4 ,quest4 ,,xxxiii4 ,whether infants should be baptized1 ,i have answered long ago in a treatise on that subject4 ,also what infants should be baptized8 and who have right to sacraments8 and whether hypocrites are univocally or equivocally christians and church members8 ,i have resolved in my ,disput4 of ,right to ,sacraments4 ,quest4 ,,xxxiv4 ,whether an unbaptized person who yet maketh a public profession of christianity1 be a member of the visible church8 ,and so of the infants of believers unbaptized4 ,answ4 #a4 ,such persons have a certain imperfect1 irregular kind of profession1 and so of membership2 their visibility or visible christianity is not such as ,christ hath appointed4 ,as those that are married1 but not by legal celebration1 and as those that in cases of necessity are ministers without ordination2 so are such christians as ,constantine and many of old without baptism4 #b4 ,such persons ordinarily are not to be admitted to the rights and communion of the visible church1 because we must know ,christ's sheep by his own mark2 but yet they are so far visible christians1 as that we may be persuaded nevertheless of their salvation4 ,as to visible communion1 they have but a remote and incomplete jus ad rem1 and no jus ad re1 or legal investiture and possession4 #c4 ,the same is the case of unbaptized infants of believers1 because they are not of the church merely as they are their natural seed2 but because it is supposed that a person himself devoted to ,god1 doth also devote his children to ,god3 therefore not nature only1 but this supposition arising from the true nature of his own dedication to ,god1 is the reason why believers' children have their right to baptism3 therefore till he hath actually devoted them to ,god in baptism1 they are not legally members of the visible church1 but only in fieri and imperfectly1 as is said4 ,of which more anon4 ,quest4 ,,xxxv4 ,is it certain by the word of ,god that all infants baptized1 and dying before actual sin1 are undoubtedly saved2 or what infants may we say so of8 ,answ4 ,i4 #a4 ,we must distinguish between certainty objective and subjective2 or plainlier1 the reality or truth of the thing1 and the certain apprehension of it4#bgd #b4 ,and this certainty of apprehension1 sometimes signifieth only the truth of that apprehension1 when a man indeed is not deceived1 or more usually that clearness of apprehension joined with truth1 which fully quieteth the mind and excludeth doubting4 #c4 ,we must distinguish of infants as baptized lawfully upon just title1 or unlawfully without title4 #d4 ,and also of title before ,god1 which maketh a lawful claim and reception at his bar2 and title before the church1 which maketh only the administration lawful before ,god1 and the reception lawful only in foro ecclesia1 or externo4 #e4 ,the word baptism signifieth either the external part only1 consisting in the words and outward action1 or the internal covenanting of the heart also4 #f4 ,and that internal covenant is either sincere1 which giveth right to the benefits of ,god's covenant1 or only partial1 reserved1 and unsound1 such as is common to hypocrites4 ,conclus4 #a4 ,god hath been pleased to speak so little in ,scripture of the case of infants1 that modest men will use the words certainly and undoubtedly1 about their case1 with very great caution4 ,and many great divines have maintained that their very baptism itself1 cannot be certainly and undoubtedly proved by the word of ,god1 but by tradition2 though ,i have endeavoured to prove the contrary in a special ,treatise on that point4 #b4 ,no man can tell what is objectively certain or revealed in ,god's word1 who hath not subjective certainty or knowledge of it4 #c4 ,a man's apprehension may be true1 when it is but a wavering opinion1 with the greatest doubtfulness4 ,therefore we do not usually by a certain apprehension1 mean only a true apprehension1 but a clear and quieting one4 #d4 ,it is possible to baptize infants unlawfully1 or without any right1 so that their reception and baptizing shall be a great sin1 as is the misapplying of other ordinances4 ,for instance3 one in ,america1 where there is neither church to receive them1 nor christian parents1 nor sponsors1 may take up the ,indians' children and baptize them against the parents' wills3 or if the parents consent to have their children outwardly baptized1 and not themselves1 as not knowing what baptizing meaneth1 or desire it only for outward advantages to their children2 or if they offer them to be baptized only in open derision and scorn of ,christ2 such children have no right to be received4 ,and many other instances nearer may be given4 #e4 ,it is possible the person may have no authority at all from ,christ who doth baptize them4 ,and ,christ's part in reception of the person1 and collation and investiture in his benefits1 must be done by his commission1 or else how can we say that ,christ doth it8 ,but open infidels1 women1 children1 mad-men1 scorners1 may do it that have none of his commission4 #f4 ,that all infants baptized without title or right by misapplication1 and so dying1 are not undoubtedly saved1 nor any word of ,god doth certainly say so1 we have reason to believe on these following grounds4 #a4 ,because we can find no such text1 nor could ever prevail with them that say so1 to show us such an ascertaining word of ,god4 #b4 ,because else gross sin would certainly be the way to salvation4 ,for such misapplication of baptism1 by the demanders at least1 would certainly be gross sin1 as well as misapplying the ,lord's supper4 #c4 ,because it is clean contrary to the tenor of the new covenant1 which promiseth salvation to none but penitent believers and their seed3 what ,god may do for others unknown to us1 we have nothing to do with2 but his covenant hath made no other promise that ,i can find2 and we are certain of no man's salvation by baptism1 to whom ,god never made a promise of it4 ,if by the children of the faithful1 be meant not only their natural seed1 but the adopted or bought also1 of which they are true proprietors1 yet that is nothing to all others4 #d4 ,to add to ,god's words1 especially to his very promise or covenant1 is so terrible a presumption1 as we dare not be guilty of4 #e4 ,because this tieth grace or salvation so to the outward washing of the body1 or opus operatum1 as is contrary to the nature of ,god's ordinances1 and to the tenor of ,scripture1 and the judgment of the protestant divines4 #f4 ,because this would make a strange disparity between the two sacraments of the same covenant of grace3 when a man receiveth the ,lord's supper unworthily1 7in scorn1 in drunkenness1 or impenitency17 much more without any right1 7as infidels17 he doth eat and drink damnation or judgment to himself1 and maketh his sin greater2 therefore he that gets a child baptized unworthily and without right1 doth not therefore infallibly procure his salvation4 #g4 ,because the apostle saith1 #a ,cor4 vii4 #ad1 ,else were your children unclean1 but now are they holy2 and the ,scripture giveth this privilege to the children of the faithful above others3 whereas the contrary opinion levelleth them with the seed of infidels and heathens1 as if these had right to salvation by mere baptism1 as well as the others4 #h4 ,because else it would be the greatest act of charity in the world1 to send soldiers to catch up all heathens' and infidels' children1 and baptize them2 which no christians ever yet thought their duty4 ,yea1 it would be too strong a temptation to them to kill them when they had done1 that they might be all undoubtedly saved4 ,object4 ,but that were to do evil that good might come by it4 ,answ4 ,but ,god is not to be dishonoured as to be supposed to make such laws1 as shall forbid men the greatest good in the world1 and then to tempt them by the greatness of the benefit to take it to be no evil3 as if he said1 ,if soldiers would go take up a million of heathens' children and baptize them1 it will put them into an undoubted state of salvation2 but yet ,i forbid them doing it3 and if they presently kill them1 lest they sin after1 they shall undoubtedly be saved2 but yet ,i forbid them doing it4 ,i need not aggravate this temptation to them that know the power of the law of nature1 which is the law of love and good works1 and how ,god that is most good is pleased in our doing good4 ,though he tried ,abraham's obedience once1 as if he should have killed his son1 yet he stopped him before the execution4 ,and doth he ordinarily exercise men's obedience1 by forbidding them to save the souls of others1 when it is easily in their power8 especially when with the adult the greatest labour and powerfullest preaching1 is frequently so frustrate1 that not one of many is converted by it8 #i4 ,because else ,god should deal with unaccountable disparity with infants and the adult in the same ordinance of baptism4 ,it is certain that all adult persons baptized1 if they died immediately1 should not be saved2 even none that had no right to the covenant and to baptism2 such as infidels1 heathens1 impenitent persons1 hypocrites1 that have not true repentance and faith4 ,and why should baptism save an infant without title1 any more than the adult without title8 ,i still suppose that some infants have no title1 and that now ,i speak of them alone4 ,object4 ,but the church giveth them all right by receiving them4 ,answ4 ,this is to be further examined anon4 ,if you mean a particular church1 perhaps they are baptized into none such4 ,baptism as such is a reception only into the universal church1 as in the eunuch's case1 ,acts viii4 appeareth4 ,if you mean the universal church1 it may be but one single ignorant man in an infidel country that baptizeth1 and he is not the universal church6 yea1 perhaps is not a lawfully called minister of that church6 ,however1 this is but to say1 that baptism giveth right to baptism2 for this receiving is nothing but baptizing4 ,but there must be a right to this reception1 if baptism be a distinguishing ordinance1 and all the world have not right to it4 ,christ saith1 ,matt4 xxviii4 #ai1 ,disciple me all nations1 baptizing them--3 they must be initially made disciples first1 by consent1 and then be invested in the visible state of christianity by baptism4 #aj4 ,if the children of heathens have right to baptism1 and salvation thereby1 it is either1 #a4 ,as they are men1 and all have right2 or1 #b4 ,because the parents give them right2 #c4 ,or because remote ancestors give them right2 #d4 ,or because the universal church gives them right2 #e4 ,or because a particular church gives them right2 #f4 ,or because the sponsors give them right2 #g4 ,or the magistrate2 #h4 ,or the baptizer4 ,but it is none of all these1 as shall anon be proved4 #aa4 ,but as to the second question1 ,i answer1 #a4 ,it will help us to understand the case the better1 if we prepare the way by opening the case of the adult1 because in ,scripture times1 they were the most famous subjects of baptism4 ,and it is certain of such1 #a4 ,that every one outwardly baptized is not in a state of salvation4 ,that no hypocrite that is not a true penitent believer is in such a state4 #b4 ,that every true penitent believer is before ,god in a state of salvation1 as soon as he is such2 and before the church as soon as he is baptized4 #c4 ,that we are not to use the word baptism as a physical term only1 but as a moral1 theological term4 ,because words 7as in law1 physic1 c47 are to be understood according to the art or science in which they are treated of4 ,and baptism taken theologically doth as essentially include the will's consent or heart covenanting with ,god1 as matrimony includeth marriage consent1 and as a man containeth the soul as well as the body4 ,and thus it is certain that all truly baptized persons are in a state of salvation2 that is1 all that sincerely consent to the baptismal covenant when they profess consent by baptism 7but not hypocrites74 #d4 ,and in this sense all the ancient pastors of the churches did concur that baptism did wash away all sin1 and put the baptized into a present right to life eternal3 as he that examineth their writings will perceive3 not the outward washing and words alone1 but when the inward and outward parts concur1 or when by true faith and repentance the receiver hath right to the covenant of ,god4 #e4 ,in this sense it is no unfit language to imitate the fathers1 and to say that the truly baptized are in a state of justification1 adoption1 and salvation1 unless when men's misunderstanding maketh it unsafe4 #f4 ,the sober papists themselves say the same thing1 and when they have said that even ex opere operato baptism saveth1 they add1 that it is only the meet receiver2 that is1 the penitent believer1 and no other of the adult4 ,so that hitherto there is no difference4 #b4 ,now let us by this try the case of infants2 concerning which there are all these several opinions among divines4 7#a47 ,some think that all infants 7baptized or not7 are saved from hell1 and positive punishment1 but are not brought to heaven1 as being not capable of such joys4 7#b47 ,some think that all infants 7dying such7 are saved as others are1 by actual felicity in heaven1 though in a lower degree4 ,both these sorts suppose that ,christ's death saveth all that reject it not1 and that infants reject it not4 7#c47 ,some think that all unbaptized infants do suffer the pnam damni1 and are shut out of heaven and happiness1 but not sensibly punished or cast into hell4 ,for this ,jansenius hath wrote a treatise2 and many other papists think so4 7#d47 ,some think that all the children of sincere believers dying in infancy are saved1 7that is1 glorified17 whether baptized or not2 and no others4 7#e47 ,some think that ,god hath not at all revealed what he will do with any infants4 7#f47 ,some think that he hath promised salvation as aforesaid to believers and their seed1 but hath not at all revealed to us what he will do with all the rest4 7#g47 ,some think that only the baptized children of true believers are certainly 7by promise7 saved4 7#h47 ,some think that all the adopted and bought children of true christians1 as well as the natural1 are saved 7if baptized1 say some2 or if not1 say others74 7#i47 ,some think that elect infants are saved1 and no other1 but no man can know who those are4 ,and of these1 #a4 ,some deny infant baptism4 #b4 ,most say that they are to be baptized1 and that thereby the non-elect are only received into the visible church and its privileges1 but not to any promise or certainty of justification1 or a state of salvation4 7#aj47 ,some think that all that are baptized by the dedication of christian sponsors are saved4 7#aa47 ,some think that all that the pastor dedicateth to ,god are saved 7because so dedicated by him1 say some2 or because baptized ex opere operato1 say others74 ,and so all baptized infants are in a state of salvation4 7#ab47 ,some think that this is to be limited to all that have right to baptism coram ,deo2 which some think the church's reception giveth them1 of which anon4 7#ac47 ,and some think it is to be limited to those that have right coram ecclesia1 or are rightfully baptized ex parte ministrantis1 where some make the magistrate's command sufficient1 and some the bishop's1 and some the baptizer's will4 ,of the title to baptism ,i shall speak anon4 ,of the salvation of infants1 it is too tedious to confute all that ,i dissent from3 not presuming in such darkness and diversity of opinions to be peremptory1 nor to say1 ,i am certain by the word of ,god who are undoubtedly saved1 nor yet to deny the undoubted certainty of wiser men1 who may know that which such as ,i do doubt of1 but submitting what ,i say to the judgment of the church of ,god and my superiors1 ,i humbly lay down my own thoughts as followeth4 #a4 ,i think that there can no promise or proof be produced that all unbaptized infants are saved1 either from the pna damni or sensus1 or both4 #b4 ,i think that no man can prove that all unbaptized infants are damned1 or denied heaven4 ,nay1 ,i think ,i can prove a promise of the contrary4 #c4 ,all that are rightfully baptized in foro externo are visible church members1 and have ecclesiastical right to the privileges of the visible church4 #d4 ,i think ,christ never instituted baptism for collation of these outward privileges alone1 unless as on supposition that persons culpably fail of the better ends4 #e4 ,i think baptism is a solemn mutual contract or covenant between ,christ and the baptized person4 ,and that it is but one covenant1 even the covenant of grace which is the sum of the gospel1 which is sealed and received in baptism2 and that this covenant essentially containeth our saving relation to ,god the ,father1 ,son1 and ,holy ,ghost1 and our pardon1 justification1 and adoption or right to life everlasting2 and that ,god never made any distinct covenant of outward privileges alone1 to be sealed by baptism4 ,but that outward mercies are the second and lesser gift of the same covenant which giveth first the great and saving blessings4 #f4 ,and therefore that whoever hath right before ,god1 to claim and receive baptism1 hath right also to the benefits of the covenant of ,god1 and that is1 to salvation2 though ,i say not so of every one that hath such right before the church1 as that ,god doth require the minister to baptize him4 ,for by right before ,god1 or in foro cli1 ,i mean such a right as will justify the claim before ,god immediately1 the person being one whom he commandeth in that present state to claim and receive baptism4 ,for many a one hath no such right before ,god to claim or receive it1 when yet the minister hath right to give it them if they do claim it4 ,the case stands thus4 ,god saith in his covenant1 ,he that believeth shall be saved1 and ought to be baptized1 to profess that belief1 and be invested in the benefits of the covenant2 and he that professeth to believe1 7whether he do or not17 is by the church to be taken for a visible believer1 and by baptism to be received into the visible church4 ,here ,god calleth none but true believers 7and their seed7 to be baptized1 nor maketh an actual promise or covenant with any other2 and so ,i say that none other have right in foro cli4 ,but yet the church knoweth not men's hearts1 and must take a serious profession for a credible sign of the faith professed1 and for that outward title upon which it is a duty of the pastor to baptize the claimer4#bge ,so that the most malignant1 scornful hypocrite1 that maketh a seemingly serious profession1 hath right coram ecclesia1 but not coram ,deo1 save in this sense1 that ,god would have the minister baptize him4 ,but this ,i have largelier opened in my ,disputations of ,right to ,sacraments4 #g4 ,i think therefore that all the children of true christians1 do by baptism receive a public investiture by ,god's appointment into a state of remission1 adoption1 and right to salvation at the present2 though ,i dare not say that ,i am undoubtedly certain of it1 as knowing how much is said against it4 ,but ,i say as the synod of ,dort1 art4 #a4 ,that believing parents have no cause to doubt of the salvation of their children that die in infancy1 before they commit actual sin2 that is1 not to trouble themselves with fears about it4 ,the reasons that move me to be of this judgment 7though not without doubting and hesitancy7 are these2 #a4 ,because whoever hath right to the present investiture1 delivery1 and possession of the first and great benefits of ,god's covenant made with man in baptism1 hath right to pardon1 and adoption1 and everlasting life3 but the infants of true christians have right to the present investiture1 delivery and possession of the first and great benefits of ,god's covenant made with man in baptism2 therefore they have right to pardon and everlasting life4 ,either infants are in the same covenant 7that is1 are subjects of the same promise of ,god7 with their believing parents1 or in some other covenant1 or in no covenant4 ,if they be under no covenant1 7or promise17 or under some other promise or covenant only1 and not the same1 they are not to be baptized4 ,for baptism is a mutual covenanting2 where the minister by ,christ's commission in his name acteth his part1 and the believer his own and his infant's part3 and ,god hath but one covenant1 which is to be made1 sealed1 and delivered in baptism4 ,baptism is not an equivocal word1 so as to signify divers covenants of ,god4 ,object4 ,but the same covenant of ,god hath divers sorts of benefits2 the special ,god giveth to the sincere1 and the common to the common and hypocritical receiver4 ,answ4 #a4 ,god indeed requireth the minister to take profession for the visible church title2 and so it being the minister's duty so far to believe a liar1 and to receive dissemblers who had no right to lay that claim1 you may say that ,god indirectly and improperly giveth them church privileges3 but properly1 that is1 by his promise or covenant deed or gift1 he giveth them nothing at all2 for his covenant is one and undivided in its action1 though it give several benefits1 and though providence may give one and not another1 yet the covenant giveth all or none4 ,god saith that godliness hath the promise of this life and of that to come2 but he never said 7that ,i know of7 to the hypocrite or unsound believer1 ,i promise or give right to common mercies4#bgf #b4 ,but suppose it were otherwise1 yet either the children of true believers have the true condition of right to the special blessings of the covenant1 or they have not the condition of any at all4 ,for there can no more be required of an infant1 as to any special blessings of the covenant1 than that he be the child of believing parents1 and by them dedicated to ,god4 ,either this condition entitleth them to all the covenant promises which the adult believer is entitled to1 7as far as their natures are capable17 or it entitleth them to none at all2 nor are they to be baptized2 for ,god hath in ,scripture instituted but one baptism1 7to profess one faith17 and that one is ever for the remission of sins3#bgg ,he that believeth and is baptized shall be saved1 ,mark xvi4 #af4 #c4 ,or if all the rest were granted you1 yet it would follow that all infants in the world1 even of true believers1 are left out of ,god's covenant of grace1 that is1 the covenant or promise of pardon and life2 and are only taken into the covenant of church privileges4 ,and so1 #a4 ,you will make two covenants1 7which you denied17 and not only two sorts of benefits of one covenant4 #b4 ,and two species of baptism2 while all infants in the world are only under a covenant of outward privileges1 and have no baptism1 but the seal of that covenant1 while believers have the covenant1 promise1 and seal of pardon and life4 #b4 ,and this is my second reason2 because then we have no promise or certainty1 or ground of faith1 for the pardon and salvation of any individual infants in the world4 ,and so parents are left to little comfort for their children4 ,and if there be no promise there is no faith of it1 nor any baptism to seal it2 and so we still make antipdobaptism unavoidable4 ,for who dare set ,god's seal to such as have no promise8 or pretend to invest any in a near and saving relation to ,god the ,father1 ,son1 and ,holy ,ghost1 7which is the very nature of baptism17 when ,god hath given no such commission8 ,object4 ,yes3 baptism and the covenant of special promises are for all the elect1 though we know not who they are4 ,answ4 #a4 ,i deny not ,god's eternal1 antecedent election2 but ,i deny that the ,scripture ever mentioneth his pardoning or glorifying any1 upon the account of election only1 without certain spiritual conditions1 which may be given as the reason of the difference in judgment4 ,god may freely give the gospel to whom he will1 and also faith or the first grace by the gospel1 without any previous condition in man1 but according to his free election only3 but he giveth pardon and heaven as a rector by his equal laws and judgment2 and always rendereth a reason of the difference1 from the qualifications of man4 #b4 ,and if this were as you say1 it would still overthrow infant baptism4 ,for either we must baptize all indifferently1 or none1 or else know how to make a difference4 ,all must not be baptized indifferently3 and election is a secret thing to us1 and by it no minister in the world can tell whom to baptize3 therefore he must baptize none1 if there be no other differencing note to know them by4 ,object4 ,god hath more elect ones among the infants of true believers than among others3 and therefore they are all to be baptized4 ,answ4 #a4 ,it will be hard to prove that much 7that he hath more7 if there be no promise to them all as such4 #b4 ,if he have more1 yet no man knoweth how many1 and whether the elect be one of ten1 twenty1 forty1 or a hundred1 in comparison of the non-elect2 for ,scripture tells it not4 ,so that no minister of a church is sure that any one infant that he ever baptized is elect4 #c4 ,and ,god hath given no such rule for sealing and delivering his covenant with the benefits as to cast it hap hazard among all1 because it is possible or probable it may belong to some4 ,object4 ,you have no certainty what adult professor is sincere1 nor to which of them the special benefits belong2 no1 not of any one in a church4 ,and yet because there is a probability that among many there are some sincere1 you baptize them all4 ,take then the birth privilege but as equal to the profession of the adult4 ,answ4 ,this partly satisfied me sometimes3 but ,i cannot forget that a visible1 false1 or hypocritical profession is not the condition of ,god's own covenant of grace1 nor that which he requireth in us1 to make us partakers of his covenant benefits2 nay1 he never at all commandeth it2 but only commandeth that profession of consent1 which followeth the real consent of the heart3#bgh he that condemneth lying1 maketh it neither the condition of our church membership1 as his gift by promise1 nor yet our duty4 ,and mark well1 that it is a professed consent to the whole covenant that ,god requireth1 as the condition of our true right to any part or benefit of it4 ,he that shall only say1 ,i consent to be a visible church member1 doth thereby acquire no right to that membership2 no1 not in foro ecclesi1 but he must also profess that he consenteth to have ,god for his ,god1 and ,christ for his ,lord and ,saviour1 and the ,holy ,spirit for his ,sanctifier4 ,so that he must be a liar1 or a sound believer1 that maketh this profession4 ,but for an infant to be born of true believers1 and sincerely by them dedicated in covenant to ,god1 is all the condition that ever ,god required to an infant-title to his covenant2 and it is not the failure of the true condition as a false profession is4 ,indeed if the proposition were thus laid1 it would hold good3 ,as we know not who sincerely covenanteth for himself1 and yet we must baptize all that soberly profess it2 so we know not who doth sincerely covenant for his infant1 and yet must baptize all whom the parents bring with such a profession1 for themselves and them4 ,but if the sincere dedication of a sound believer1 shall be accounted but equal to the lying profession of the adult1 which is neither commanded1 nor hath any promise1 then infants are not in the covenant of grace1 nor is the sincerest dedication to ,god either commanded or hath any promise4 ,if ,i were but sure that the profession of the adult for himself were sincere1 ,i were sure that he were in a state of grace4 ,and if ,i am not sure of the same concerning the parent's dedication of his infant1 ,i must conclude that this is not a condition of the same covenant1 and therefore that he is not in the same covenant 7or conditional promise of ,god7 unless there be some other condition required in him or for him2 but there is no other that can be devised4 ,object4 ,election is the condition4 ,answ4 ,election is ,god's act and not man's2 and therefore may be an antecedent1 but no condition required of us4 ,and man is not called to make profession that he is elected1 as he is to make profession of his faith and consent to the covenant4 ,and ,god only knoweth who are his by election1 and therefore ,god only can baptize on this account4 ,and what is the probability which the objecters mean1 that many of the infants of the faithful are elected8 ,either it is a promise1 or but a prediction2 if no promise1 it is not to be sealed by baptism2 if a promise1 it is absolute or conditional4 ,if any absolute promise1 as1 ,i will save many children of believers1 #a4 ,this terminateth not on any singular person1 as baptism doth1 and1 #b4 ,it is not the absolute promise that baptism is appointed by ,christ to seal4 ,this is apparent in ,mark xvi4 #af1 and in the case of the adult4 ,and it is not one covenant which is sealed to the adult by baptism1 and another to infants4 ,else baptism also should not be the same4 ,but if it be any conditional covenant1 what is it1 and what is the condition8 ,and what is it that baptism giveth to the seed of believers1 if they be not justified by it from original sin8 ,you will not say1 that it conveyeth inherent sanctifying grace1 no not into all the elect themselves1 which many are many years after without4 ,and you cannot say1 that it sealeth to them any promise1 so much as of visible church privileges2 for ,god may suffer them presently to be made janizaries1 and violently taken from their parents1 and become strangers and despisers of church privileges1 as is ordinary with the ,greek's children among the ,turks4 ,now ,god either promised such church privileges absolutely1 or conditionally1 or not at all4 ,not absolutely1 for then they would possess them4 ,if conditionally1 what is the condition8 ,if not at all1 what promise then doth baptism seal to such1 and what benefit doth it secure8 ,god hath instituted no baptism1 which is a mere present delivery of possession of a church state1 without sealing any promise at all4 ,true baptism first sealeth the promise1 and then delivereth possession of some benefits4 ,yea1 indeed outward church privileges are such uncertain blessings of the promise1 that as they are but secondary1 so they are but secondarily given and sealed1 so that no man should ever be baptized1 if these were all that were in the promise4#bgi ,the holiest person may be cast into a wilderness1 and deprived of all visible church communion2 and doth ,god then break his promise with him8 ,certainly no4 ,it is therefore our saving relations to ,god the ,father1 ,son1 and ,holy ,ghost1 which the promise giveth1 and baptism sealeth2 and other things but subordinately and uncertainly as they are means to these4 ,so then it is plain1 that believers' infants have a promise of salvation1 or no promise at all1 which baptism was instituted to seal4 ,i have said so much more of this in my ,appendix to the ,treatise of ,infant ,baptism1 to ,mr4 ,bedford1 in defence of ,dr4 ,davenant's judgment1 as that ,i must refer the reader thither4 #h4 ,i think it very probable that this ascertaining promise belongeth not only to the natural seed of believers1 but to all whom they have a true power and right to dedicate in covenant to ,god2 which seemeth to be all that are properly their own1 whether adopted or bought2 but there is more darkness and doubt about this than the former1 because the ,scripture hath said less of it4 #i4 ,i am not able to prove1 nor see any probable reason for it1 that any but sound believers have such a promise for their children1 nor that any hypocrite shall certainly save his child1 if he do but dedicate him to ,god in baptism4 ,for1 #a4 ,i find no promise in ,scripture made to such4 #b4 ,he that doth not sincerely believe himself1 nor consent to ,god's covenant1 cannot sincerely believe for his child1 nor consent for him4 #c4 ,and that faith which will not save the owner1 as being not the condition of the promise1 cannot save another4 ,much more might be said of this4 ,i confess that the church is to receive the children of hypocrites as well as themselves2 and their baptism is valid in foro externo ecclesi1 and is not to be reiterated4 ,but it goeth no further for his child1 than for himself4 #aj4 ,therefore ,i think that all that are rightfully baptized by the minister1 that is1 baptized so as that it is well done of him1 are not certainly saved by baptism1 unless they be also rightfully baptized1 in regard of their right to claim and receive it4 ,let them that are able to prove more do it1 for ,i am not able4 #aa4 ,whereas some misinterpret the words of the old rubric of confirmation in the ,english liturgy1 as if it spake of all that are baptized1 whether they had right or not1 the words themselves may serve to rectify that mistake1 ,and that no man shall think any detriment shall come to children by deferring of their confirmation1 he shall know for truth1 that it is certain by ,god's word1 that children being baptized have all things necessary for their salvation1 and be undoubtedly saved4 ,where it is plain that they mean1 they have all things necessary ex parte ecclesi1 or all ,god's applying ordinances necessary1 though they should die unconfirmed1 supposing that they have all things necessary to just baptism on their own part4 ,which is but what the ancients were wont to say of the baptized adult2 but they never meant that the infidel1 and hypocrite1 and impenitent person was in a state of life1 because he was baptized2 but that all that truly consent to the covenant1 and signify this by being baptized1 are saved4 ,so the church of ,england saith1 that they receive no detriment by delaying confirmation2 but it never said1 that they receive no detriment by their parents' or sponsors' infidelity and hypocrisy1 or by their want of true right coram ,deo to be baptized4 #ab4 ,but yet before these questions 7either of them7 be taken as resolved by me1 ,i must first take in some other questions which are concerned in the same cause2 as1 #bgd ,since the writing of this1 there is come forth an excellent book for ,infant ,baptism by ,mr4 ,joseph ,whiston1 in which the grounds of my present solutions are notably cleared4 #bge ,mark xvi4 #af2 ,acts ii4 #cg1 #ch2 xxii4 #af2 #a ,cor4 vi4 #aa2 ,tit4 iii4 #c1 #e1 #f2 ,heb4 x4 #bb2 ,eph4 v4 #bf2 ,rom4 vi4 #a1 #d2 ,col4 ii4 #ab2 #a ,pet4 iii4 #ba1 #bb2 ,eph4 iv4 #e2 ,acts viii4 #ab1 #ac1 #af1 #cf1 #ch2 ix4 #ah2 xvi4 #ae1 #cc2 xix4 #e2 ,gal4 iii4 #bg4 #bgf ,acts ii4 #ci2 ,gal4 iii4 #bb1 #bi2 #a ,tim4 iv4 #h2 ,eph4 ii4 #ab2 #b ,tim4 i4 #a2 ,heb4 iv4 #a2 vi4 #ag2 ix4 #ae2 x4 #cf2 viii4 #f2 #b ,pet i4 #d1 #e4 #bgg ,acts ii4 #ch2 xxvi4 #ah2 ,luke xxiv4 #dg4 #bgh ,rom4 x4 #i2 ,acts viii4 #cg4 #bgi ,matt4 vi4 #cc2 ,rom4 viii4 #bh1 #cb1 c4 ,quest4 ,,xxxvi4 ,what is meant by this speech1 that believers and their seed are in the covenant of ,god2 which giveth them right to baptism8 ,answ4 ,though this was opened on thee by before ,i add1 #a4 ,the meaning is not that they are in that absolute promise of the first and all following grace1 supposed ordinarily to be made of the elect1 7as such unknown17 viz4 ,i will give them faith1 repentance1 conversion1 justification1 and salvation1 and all the conditions of the conditional promise1 without any condition on their part1 which many take to be the meaning of1 ,i will take the hard heart out of them1 c4 ,for1 #a4 ,this promise is not now to be first performed to the adult who repent and believe already2 and no other are to be baptized at age4 ,if that absolute promise be sealed by baptism1 either it must be so sealed as a promise before it be performed1 or after2 if before1 either to all1 because some are elect1 or only to some that are elect4 ,not to all2 for it is not common to infidels4 ,not to some as elect2 for1 #a4 ,they are unknown4 #b4 ,if they were known1 they are yet supposed to be infidels4 ,not after performance1 for then it is too late4 #b4 ,the meaning is not only that the conditional covenant of grace is made and offered to them2 for so it may be said of heathens and infidels1 and all the world that hear the gospel4 ,but1 #a4 ,the covenant meant is indeed this conditional covenant only1 ,mark xvi4 #af1 ,he that believeth and is baptized1 shall be saved4 #b4 ,to be in this covenant is1 to be a consenting believer1 and so to be one that hath by inward heart consent the true conditions of right to the benefits of the covenant1 and is thereby prepared solemnly by baptism to profess this consent1 and to receive an investiture and seal of ,god's part1 by his minister given in his name4 #c4 ,infants are thus in covenant with their parents1 because reputatively their parents' wills are theirs1 to dispose of them for their good4 ,and therefore they consent by their parents1 who consent for them4 ,quest4 ,,xxxvii4 ,are believers' children certainly in covenant before their baptism1 and thereby in a state of salvation8 or not till they are baptized8 ,answ4 ,distinguish between1 #a4 ,heart-covenanting and mouth covenanting4 #b4 ,between being in covenant before ,god1 and visibly before the church4 #a4 ,no person is to be baptized at age1 whose inward heart consent before professed1 giveth him not right to baptism4 ,therefore all the adult must be in covenant1 that is1 consent on their part to the covenant1 before they are baptized4 #b4 ,therefore it is so with the seed of the faithful1 who must consent by their parents1 before they have right2 otherwise all should have right1 and their baptism be essentially another baptism1 as sealing some other covenant1 or none4 #c4 ,if there be no promise made to the seed of the faithful more than to others1 they have no right more than others to baptism or salvation4 ,but if there be a promise made to them as the seed of believers1 then are they as such within that promise1 that is1 performers of its conditions by their parents1 and have right to the benefit4 #d4 ,if the heart consent or faith of the adult1 do put themselves into a state of salvation1 before their baptism1 then it doth so by their children2 but1 c4-- #e4 ,but this right to salvation in parents and children upon heart consent before baptism1 is only before ,god4 ,for the church taketh no cognizance of secret heart transactions2 but a man then only consenteth in the judgment of the church1 when he openly professeth it1 and desireth to signify it by being baptized4 #f4 ,and even before ,god1 there is a necessitas prcepti obliging us to open baptism after heart consent2 and he that heartily consenteth1 cannot refuse ,god's way of uttering it1 unless either through ignorance he know it not to be his duty1 7for himself and his child17 or through want of ability or opportunity cannot have it4 ,so that while a man is unbaptized1 somewhat is wanting to the completeness of his right to the benefits of the covenant1 viz4 ,a reception of investiture and possession in ,god's appointed way2 though it be not such a want1 as shall frustrate the salvation of those that did truly consent in heart4 #g4 ,i take it therefore for certain1 that the children of true believers consent to the covenant by their parents1 and are as certainly saved if they die before baptism1 as after2 though those that despise baptism1 when they know it to be a duty1 cannot be thought indeed to believe or consent for their children or themselves4 ,quest4 ,,xxxviii4 ,is infants' title to baptism and the covenant benefits given them by ,god in his promise1 upon any proper moral condition1 or only upon the condition of their natural relation1 that they be the seed of the faithful8 ,answ4 ,that which is called a mere natural condition is properly in law sense no condition at all2 nor doth make a contract or promise to be called conditional in a moral sense4 ,but it is matters of morality1 and not of physics only1 that we are treating of2 and therefore we must take the terms in a moral sense4 ,for a physical condition is either past1 or present1 or future1 or not future2 if it be past or present1 the proposition may indeed be hypothetical1 but it is no such conditional promise as we are speaking of2 for instance1 if you say1 ,if thou wast born in such a city1 or if thy name be ,john1 ,i will give thee so much4 ,these are the words of an uncertain promiser2 but the promise is already either equivalent to an absolute gift1 or null4 ,so if the physical condition be de futuro1 e4 g4 ,if thou be alive to-morrow1 ,i will give thee this or that2 or if the sun shine to-morrow1 c4 ,this indeed suspendeth the gift or event2 but not upon any moral being which is in the power of the receiver1 but upon a natural contingency or uncertainty4 ,and ,god hath no such conditional covenants or promises to be sealed by baptism4 ,he saith not1 ,if thou be the child of such or such a man1 thou shalt be saved1 as his natural offspring only4 ,if the papists that accuse us for holding that the mere natural progeny of believers are saved as such1 did well understand our doctrine1 they would perceive that in this we differ not from the understanding sort among them1 or at least1 that their accusations run upon a mistake4 ,i told you before that there are three things distinctly to be considered in the title of infants to baptism and salvation4 #a4 ,by what right the parent covenanteth for his child4 #b4 ,what right the child hath to baptism4 #c4 ,what right he hath to the benefits of the covenant sealed and delivered in baptism8 ,to the first1 two things concur to the title of the parent to covenant in the name of his child4 ,one is his natural interest in him2 the child being his own is at his disposal4 ,the other is ,god's gracious will and consent that it shall be so2 that the parent's will shall be as the child's for his good1 till he come at age to have a will of his own4 ,to the second1 the child's right to baptism is not merely his natural or his birth relation from such parents1 but it is in two degrees1 as followeth3 #a4 ,he hath a virtual right1 on condition of his parent's faith3 the reason is1 because that a believer's consent and self-dedication to ,god doth virtually contain in it a dedication with himself of all that is his3 and it is a contradiction to say that a man truly dedicateth himself to ,god1 and not all that he hath1 and that he truly consenteth to the covenant for himself and not for his child1 if he understand that ,god will accept it4 #b4 ,his actual title condition is his parent's 7or owner's7 actual consent to enter him into ,god's covenant1 and his actual mental dedication of his child to ,god1 which is his title before ,god1 and the profession of it is his title before the church4 ,so that it is not a mere physical but a moral title condition1 which an infant hath to baptism1 that is1 his parent's consent to dedicate him to ,god4 #c4 ,and to the third1 his title condition to the benefits of baptism hath two degrees3 #a4 ,that he be really dedicated to ,god by the heart consent of his parent as aforesaid4 ,and1 #b4 ,that his parent express this by the solemn engaging him to ,god in baptism2 the first being necessary as a means sine qua non1 and the second being necessary as a duty without which he sinneth1 7when it is possible17 and as a means coram ecclesia to the privileges of the visible church4 ,the sum of all is1 that our mere natural interest in our children is not their title condition to baptism or to salvation1 but only that presupposed state which enableth us by ,god's consent to covenant for them2 but their title condition to baptism and salvation1 is our covenanting for them1 or voluntary dedicating them to ,god2 which we do1 #a4 ,virtually1 when we dedicate ourselves1 and all that we have or shall have4 #b4 ,actually1 when our hearts consent particularly for them1 and actually devote them to ,god1 before baptism4 #c4 ,sacramentally1 when we express this in our solemn baptismal covenanting and dedication4 ,consider exactly of this again2 and if you loathe distinguishing1 confess ingenuously that you loathe the truth1 or the necessary means of knowing it4 ,quest4 ,,xxxix4 ,what is the true meaning of sponsors1 patrimi1 or godfathers as we call them8 ,and is it lawful to make use of them8 ,answ4 ,i4 ,to the first question2 all men have not the same thoughts either of their original1 or of their present use4 #a4 ,some think that they were sponsors or sureties for the parents rather than the child at first2 and that when many in times of persecution1 heresy1 and apostasy1 did baptize their children this month or year1 and the next month or year apostatize and deny ,christ themselves1 that the sponsors were only credible christians witnessing that they believed that the parents were credible1 firm believers1 and not like to apostatize4 #b4 ,others think that they were undertakers1 that if the parents did apostatize or die1 they would see to the christian education of the child themselves4 #c4 ,others think that they did both these together2 7which is my opinion27 viz4 that they witnessed the probability of the parents' fidelity2 but promised that if they should either apostatize or die1 they would see that the children were piously educated4 #d4 ,others think that they were absolute undertakers that the children should be piously educated1 whether the parents died or apostatized or not2 so that they went joint undertakers with the parents in their lifetime4 #e4 ,and ,i have lately met with some that maintain that the godfathers and godmothers become proprietors1 and adopt the child1 and take him for their own1 and that this is the sense of the church of ,england4 ,but ,i believe them not for these reasons4 #a4 ,there is no such word in the liturgy1 doctrine1 or canons of the church of ,england3 and that is not to be feigned and fathered on them1 which they never said4 #b4 ,it would be against the law of nature to force all parents to give the sole propriety1 or joint propriety1 in their children to others4 ,nature hath given the propriety to themselves1 and we cannot rob them of it4 #c4 ,it would be heinously injurious to the children of noble and learned persons1 if they must be forced to give them up to the propriety and education of others1 even of such as perhaps are lower and more unfit for it than themselves4 #d4 ,it would be more heinously injurious to all godfathers and godmothers1 who must all make other men's children their own1 and therefore must use them as their own4 #e4 ,it would keep most children unbaptized2 because if it were once understood that they must take them as their own1 few would be sponsors to the children of the poor1 for fear of keeping them2 and few but the ignorant that know not what they do1 would be sponsors for any1 because of the greatness of the charge1 and their averseness to adopt the children of others4 #f4 ,it would make great confusion in the state1 while all men were bound to exchange children with another4 #g4 ,i never knew one man or woman that was a godfather or godmother on such terms1 nor that took the child to be their own3 and if such a one should be found among ten thousand1 that is no rule to discern the judgment of the church by4 #h4 ,and in confirmation the godfather and godmother is expressly said to be for this use1 to be witnesses that the party is confirmed4 #i4 ,and in the priest's speech to the adult that come for baptism1 in the office of baptism of those of riper years1 it is the persons themselves that are to promise and covenant for themselves1 and the godfathers and godmothers are only called these your witnesses4 ,and if they be but witnesses to the adult1 it is like they are not adopters of infants4 ,,ii4 ,those that doubt of the lawfulness of using sponsors for their children1 do it on these two accounts3 #a4 ,as supposing it unlawful to make so promiscuous an adoption of children1 or of choosing another to be a covenanter for the child instead of the parent1 to whom it belongeth2 or to commit their children to another's either propriety1 or education1 or formal promise of that which belongeth to education1 when they never mean to perform it1 nor can do4 #b4 ,because they take it for an adding to the ordinance of ,god1 a thing which ,scripture never mentioneth4 ,to which ,i answer1 #a4 ,i grant it unlawful to suppose another to be the parent or proprietor that is not2 or to suppose him to have that power and interest in your child which he hath not2 or to desire him to undertake what he cannot perform1 and which neither he nor you intend he shall perform2 ,i grant that you are not bound to alienate the propriety of your children1 nor to take in another to be joint proprietors2 nor to put out your children to the godfather's education4 ,so that if you will misunderstand the use of sponsors1 then indeed you will make them unlawful to be so used4 ,but if you take them but as the ancient churches did1 for such as do attest the parents' fidelity1 7in their persuasion17 and do promise first to mind you of your duty1 and next to take care of the children's pious education if you die1 ,i know no reason you have to scruple this much4 ,yea more1 it is in your own power to agree with the godfathers1 that they shall represent your own persons1 and speak and promise what they do1 as your deputies only1 in your names4 ,and what have you against this8 ,suppose you were sick1 lame1 imprisoned1 or banished1 would you not have your child baptized8 ,and how should that be done1 but by your deputing another to represent you in entering him into covenant with ,god8 ,object4 ,but when the churchmen mean another thing1 this is but to juggle with the world4 ,answ4 ,how can you prove that the authority that made or imposed the liturgy1 meant any other thing8 ,and other individuals are not the masters of your sense4 ,yea1 and if the imposers had meant ill1 in a thing that may be done well1 you may discharge your conscience by doing it well1 and making a sufficient profession of your better sense4 #b4 ,and then it will be no sinful addition to ,god's ordinance1 to determine of a lawful circumstance1 which he hath left to human prudence3 as to choose a meet deputy1 witness1 or sponsor1 who promiseth nothing but what is meet4 ,quest4 ,,xl4 ,on whose account or right is it that the infant hath title to baptism and its benefits8 ,is it on the parents'1 ancestors'1 sponsors'1 the church's1 the minister's1 the magistrate's1 or his own8 ,answ4 ,the titles are very various that are pretended2 let us examine them all4 ,i4 ,i cannot think that a magistrate's command to baptize an infant1 giveth him right1 #a4 ,because there is no proof of the validity of such a title4 #b4 ,because the magistrate can command no such thing if it be against ,god's word1 as this is1 which would level the case of the seed of heathens and believers4 ,and ,i know but few of that opinion4 ,,ii4 ,i do not think that the minister as such giveth title to the infant3 for1 #a4 ,he is no proprietor4 #b4 ,he can show no such power or grant from ,god4 #c4 ,he must baptize none but those that antecedently have right4 #d4 ,else he also might level all1 and take in heathen's children with believers'4 #e4 ,nor is this pretended to by many1 that ,i know of4 ,,iii4 ,i cannot think that it is a particular church that must give this right1 or perform the condition of it4 ,for1 #a4 ,baptism 7as is aforesaid7 as such1 doth only make a christian1 and a member of the universal church1 and not of any particular church4 ,and1 #b4 ,the church is not the proprietor of the child4 #c4 ,no ,scripture commission can be showed for such a power4 ,where hath ,god said1 ,all that any particular church will receive1 shall have right to baptism8 #d4 ,by what act must the church give this right8 ,if by baptizing him2 the question is of his antecedent right4 ,if by willing that he be baptized2 7#a47 ,if they will that one be baptized that hath no right to it1 their will is sinful1 and therefore unfit to give him right4 7#b47 ,and the baptizing minister hath more power than a thousand or ten thousand private men1 to judge who is to be baptized4 #e4 ,else a church might save all heathen children that they can but baptize1 and so level infidels' and christians' seed4 #f4 ,it is not the church in general1 but some one person1 that must educate the child3 therefore the church cannot so much as promise for its education3 the church hath nothing to do with those that are without1 but only with her own2 and heathen's children are not her own1 nor exposed to her occupation4 ,,iv4 ,i believe not that it is the universal church that giveth the infant title to baptism3 for1 #a4 ,he that giveth title to the covenant and baptism1 doth it as a performer of the moral condition of that title4 ,but ,god hath no where made the church's faith to be the condition of baptism or salvation1 either to infidels or their seed4 #b4 ,because the universal church is a body that cannot be consulted with to give their vote and consent3 nor have they any deputies to do it by4 ,for there is no universal1 visible governor3 and if you will pretend every priest to be commissioned to act and judge in the name of the universal church1 you will want proof1 and that is before confuted4 #c4 ,if all have right that the universal church offereth up to ,god1 or any minister or bishop be counted its deputy or agent to that end1 it is in the power of that minister 7as is said7 to level all1 and to baptize and save all2 which is contrary to the word of ,god4 ,v4 ,i believe that godfathers as such1 being no adopters or proprietors1 are not the performers of the condition of salvation for the infant1 nor give him right to be baptized4 #a4 ,because he is not their own1 and therefore their will or act cannot go for his2 because there is no word of ,god for it that all shall be baptized or saved that any christians will be sponsors for4 ,god's church blessings are not tied to such inventions1 that were not in being when ,god's laws were made4 ,where there is no promise or word1 there is no faith4 #c4 ,no sponsors are so much as lawful 7as is showed before7 who are not owners or their deputies1 or mere secondary subservient parties1 who suppose the principal covenanting party4 #d4 ,and as to the infant's salvation1 the sponsors may 7too oft7 be ignorant infidels and hypocrites themselves1 that have no true faith for themselves2 and therefore not enough to save another4 #e4 ,and it were strange if ,god should make no promise to a wicked parent for his own child1 and yet should promise to save by baptism all that some wicked and hypocrite godfathers will offer him4 ,and that thus the seed of heathens and christians should be levelled1 and yet an ignorant1 bold undertaker to carry away the privilege of saving persons from them both4 ,all this is but men's unproved imaginations4 ,he that never commandeth godfathers1 but forbiddeth the usurping sort1 and only alloweth human prudence to use the lawful sort1 did never put the souls of all children1 christians and heathens1 into their hands 7any more than into the hands of the priest that baptizeth them74 ,,vi4 ,i do not find that remote ancestors that are dead1 or that are not proprietors of the children1 are the performers of the condition by which they have right to baptism or salvation4 #a4 ,because ,god hath put that power and work in the hands of others1 even the parents1 which they cannot nullify4 #b4 ,because the promise of mercy to thousands is on supposition that the successors make no intercision4 #c4 ,else the threatenings to the seed of the wicked would signify nothing1 nor would any in the world be excluded from right1 but all be levelled2 because ,noah was the common father of mankind3 and if you lay it on dead ancestors1 you have no rule where to stop till you come to ,noah4 ,,vii4 ,i conclude therefore that it is1 clearly1 the immediate parents1 7both or one17 and probably any true domestic owner of the child1 who hath the power to choose or refuse for him1 and so to enter him into covenant with ,god1 and so by consent to perform the conditions of his right4 ,for1 #a4 ,abundance of promises are made to the faithful and their seed1 of which ,i have spoken at large in my book ,of ,infant ,baptism4 ,and besides the punishment of ,adam's sin1 there is scarce a parent infamous for sin in ,scripture1 but his posterity falleth under the punishment1 as for a secondary1 original sin or guilt4 ,as the case of ,cain1 ,ham1 the ,sodomites1 the ,amalekites1 the ,jews1 ,achan1 ,gehazi1 c4 show4 ,and #a ,cor4 vii4 #ad1 it is expressly said1 ,else were your children unclean1 but now are they holy 7of the sense of which ,i have spoke as aforecited74 ,object4 ,but if owners may serve1 one may buy multitudes1 and a king or lord of slaves1 whose own the people are1 may cause them all to be baptized and saved4 ,answ4 #a4 ,remember that ,i say1 that the christian parent's right is clear1 but ,i take the other as more dark2 for it is principally grounded on ,abraham and the ,israelites circumcising their children born to them in the house or bought with money3 and how far the parity of reason here will reach is hard to know4 ,all that ,i say is1 that ,i will not deny it1 because favores sunt ampliandi4 #b4 ,if such a prince be a hypocrite1 and not a sincere christian himself1 his faith or consent cannot save others1 that cannot save himself4 #c4 ,it is such a propriety as is conjunct with a divine concession only that giveth this power of consenting for an infant3 now we find clear proof of ,god's concession to natural parents1 and probable proof of his concession of it to domestic owners1 but no further that ,i know of4#bhj ,for1 7#a47 ,it is an act of ,god's love to the child for the parent's sake2 and therefore to such children as we are supposed to have a special nearness to1 and love for4 7#b47 ,and it is a consent and covenanting which he calls for1 which obligeth the promiser to consequent pious education1 which is a domestic act4 7#c47 ,they are comprised in the name of parents1 which those that adopt them and educate them may be called4 7#d47 ,and the infants are their children1 not their slaves4 ,but now1 if the emperor of ,muscovy1 ,indostan1 c4 had the propriety in all his people as slaves1 this would not imitate paternal interest and love1 but tyranny1 nor could he be their domestic educater4 ,therefore ,i must limit it to a pro-parent1 or domestic1 educating proprietor4 #bhj ,deut4 xxix4 #aj-ac4 ,quest4 ,,xli4 ,are they really baptized who are baptized according to the ,english liturgy and canons1 where the parent seemeth excluded1 and those to consent for the infant who have no power to do it8 ,answ4 ,i find some puzzled with this doubt1 ,whether all our infants' baptism be not a mere nullity3 for1 say they1 the outward washing without covenanting with ,god1 is no more baptism1 than the body or corpse is a man4 ,the covenant is the chief essential part of baptism4 ,and he that was never entered into covenant with ,god was never baptized4 ,but infants according to the liturgy1 are not entered into covenant with ,god1 which they would prove thus3 they that neither ever covenanted by themselves1 or by any authorized person for them1 were never entered into covenant with ,god 7for that is no act of theirs which is done by a stranger that hath no power to do it72 but1 c4--,that they did it not themselves is undeniable3 that they did it not by any person empowered by ,god to do it for them they prove1 #a4 ,because godfathers are the persons by whom the infant is said to promise2 but godfathers have no power from ,god1 7#a47 ,not by nature4 7#b47 ,not by ,scripture4 #b4 ,because the parents are not only not included as covenanters1 but positively excluded1 7#a47 ,in that the whole office of covenanting for the child from first to last is laid on others4 7#b47 ,in that the twenty-ninth canon saith1 ,no parent shall be urged to be present2 nor admitted to answer as godfather for his own child3 by which the parent that hath the power is excluded3 therefore our children are all unbaptized4 ,to all this ,i answer1 #a4 ,that the parent's consent is supposed1 though he be absent4 #b4 ,that the parent is not required to be absent1 but only not to be urged to be present2 but he may if he will4 #c4 ,that the reason of that canon seems to be their jealousy1 lest any would exclude godfathers4 #d4 ,while the church hath no where declared what person the sponsors bear1 nor any further what they are to do1 than to speak the covenanting words1 and promise to see to the pious education of the child1 the parents may agree that the godfathers shall do all this as their deputies1 primarily1 and in their steads1 and secondarily as friends that promise their assistance4 #e4 ,while parents really consent1 it is not their silence that nullifieth the covenant4 #f4 ,all parents are supposed and required to be themselves the choosers of the sponsors or sureties1 and also to give notice to the minister beforehand3 by which it appeareth that their consent is presupposed4 ,and though my own judgment be1 that they should be the principal covenanters for the child expressly1 yet the want of that expressness1 will not make us unbaptized persons4 ,quest4 ,,xlii4 ,but the great question is1 ,how the ,holy ,ghost is given to infants in baptism8 ,and whether all the children of true christians have inward sanctifying grace8 or whether they can be said to be justified1 and to be in a state of salvation1 that are not inherently sanctified8 ,and whether any fall from this infant state of salvation8 ,answ4 ,of all these great difficulties ,i have said what ,i know1 in my ,appendix to ,infant ,baptism1 to ,mr4 ,bradford and ,dr4 ,ward1 and of ,bishop ,davenant's judgment4 ,and ,i confess that my judgment agreeth more in this with ,davenant's than any others1 saving that he doth not so much appropriate the benefits of baptism to the children of sincere believers as ,i do4 ,and though by a letter in pleading ,davenant's cause1 ,i was the occasion of good ,mr4 ,gataker's printing of his answer to him1 yet ,i am still most inclined to his judgment2 not that all the baptized1 but that all the baptized seed of true christians1 are pardoned1 justified1 adopted1 and have a title to the ,spirit and salvation4 ,but the difficulties in this case are so great1 as drive away most who do not equally perceive the greater inconveniences which we must choose1 if this opinion be forsaken3 that is1 that all infants must be taken to be out of the covenant of ,god1 and to have no promise of salvation4 ,whereas surely the law of grace as well as the covenant of works included all the seed in their capacity4 #a4 ,to the first of these questions1 ,i answer1 #a4 ,as all true believers1 so all their infants do receive initially by the promise1 and by way of obsignation and sacramental investiture in baptism1 a jus relationis1 a right of peculiar relation to all the three persons in the blessed ,trinity3 as to ,god1 as their reconciled1 adopting ,father2 and to ,jesus ,christ1 as their ,redeemer and actual ,head and ,justifier2 so also to the ,holy ,ghost1 as their ,regenerator and ,sanctifier4#bha ,this right and relation adhereth to them1 and is given them in order to future actual operation and communion3 as a marriage covenant giveth the relation and right to one another1 in order to the subsequent communion and duties of a married life2 and as he that sweareth allegiance to a king1 or is listed into an army1 or is entered into a school1 receiveth the right and relation1 and is so correlated1 as obligeth to the mutual subsequent offices of each1 and giveth right to many particular benefits4 ,by this right and relation1 ,god is his own ,god and ,father2 ,christ is his own ,head and ,saviour2 and the ,holy ,spirit is his own ,sanctifier1 without asserting what operations are already wrought on his soul1 but only to what future ends and uses these relations are4 ,now as these rights and relations are given immediately1 so those benefits which are relative1 and the infant immediately capable of them1 are presently given by way of communion3 he hath presently the pardon of original sin1 by virtue of the sacrifice1 merit1 and intercession of ,christ4 ,he hath a state of adoption1 and right to divine protection1 provision1 and church communion according to his natural capacity1 and right to everlasting life4 #b4 ,it must be carefully noted1 that the relative union between ,christ the ,mediator and the baptized persons1 is that which in baptism is first given in order of nature1 and that the rest do flow from this4 ,the covenant and baptism deliver the covenanter1 #a4 ,from divine displicency by reconciliation with the ,father3 #b4 ,from legal penalties by justification by the ,son3 #c4 ,from sin itself by the operations of the ,holy ,ghost4 ,but it is ,christ as our ,mediator-,head1 that is first given us in relative union2 and then1 #a4 ,the ,father loveth us with complacency as in the ,son1 and for the sake of his first ,beloved4 #b4 ,and the ,spirit which is given us in relation is first the ,spirit of ,christ our ,head1 and not first inherent in us2 so that by union with our ,head1 that ,spirit is next united to us1 both relatively1 and as radically inherent in the human nature of our ,lord1 to whom we are united4#bhb ,as the nerves and animal spirits which are to operate in all the body1 are radically only in the head1 from whence they flow into and operate on the members as there is need 7though there may be obstructions72 so the ,spirit dwelleth in the human nature of our ,head1 and there it can never be lost2 and it is not necessary that it dwell in us by way of radication1 but by way of influence and operation4 ,these things are distinctly and clearly understood but by very few2 and we are all much in the dark about them4 ,but ,i think1 7however doctrinally we may speak better17 that most christians are habituated to this perilous misapprehension1 7which is partly against ,christianity itself17 that the ,spirit floweth immediately from the divine nature of the ,father and the ,son 7as to the authoritative or potestative conveyance7 unto our souls4 ,and we forget that it is first given to ,christ in his glorified humanity as our ,head1 and radicated in ,him2 and that it is the office of this glorified ,head1 to send or communicate to all his members from himself1 that ,spirit which must operate in them as they have need4 ,this is plain in many texts of ,scripture4 ,rom4 viii4 #cb1 ,he that spared not his own ,son1 but gave him up for us all1 how shall he not also with him freely give us all things8 7when he giveth him particularly to us74 #a ,john v4 #aa1 #ab1 ,and this is the record that ,god hath given us eternal life1 and this life is in his ,son2 he that hath the ,son hath the life1 and he that hath not the ,son hath not the life4 ,rom4 viii4 #i1 ,if any man have not the ,spirit of ,christ1 the same is none of his4 ,eph4 i4 #bb1 #bc1 ,and gave him to be the ,head over all things to the church1 which is his body1 the fulness of him that filleth all in all4 ,john xv4 #bf1 ,the ,advocate or ,comforter whom ,i will send unto you from the ,father1 c4 ,john xvi4 #g1 ,if ,i depart1 ,i will send him unto you4 ,john xiv4 #bf1 ,the ,comforter1 whom the ,father will send in my name4 ,gal4 iv4 #f1 ,and because ye are sons1 ,god hath sent forth the ,spirit of his ,son into your hearts1 crying ,abba1 ,father4 ,gal4 ii4 #bj1 ,i live3 yet not ,i1 but ,christ liveth in me4 7,i know that is true of his living in us objectively and finally1 but that seemeth not to be all47 ,col4 iii4 #c1 #d1 ,for ye are dead1 and your life is hid with ,christ in ,god2 when ,christ who is our life shall appear1 then shall ye also appear with him in glory4 ,i know that in verse #c1 by life is meant felicity or glory2 but not only2 as appeareth by verse #d1 where ,christ is called our life4 ,matt4 xxviii4 #ah1 ,all power is given unto me in heaven and earth4 ver4 #bj1 ,i am with you always4 ,john xiii4 #c1 ,the ,father hath given all things into his hands4 ,john xvii4 #b1 #c1 ,thou hast given him power over all flesh1 that he should give eternal life to as many as thou hast given him2 and this is life eternal1 to know thee1 c4 ,john v4 #ba1 ,the ,son quickeneth whom he will3 ver4 #bf1 ,for as the ,father hath life in himself1 so hath he given to the ,son to have life in himself4 ,john vi4 #bg1 ,labour for that meat which endureth to everlasting life1 which the ,son of man shall give unto you1 for him hath ,god the ,father sealed4 ,ver4 #cc1 ,he giveth life unto the world4 ,ver4 #ed-eg1 ,whoso eateth my flesh and drinketh my blood hath eternal life----dwelleth in me and ,i in him----my flesh is meat indeed----,as the living ,father hath sent me1 and ,i live by the ,father1 so he that eateth me1 even he shall live by me4 ,ver4 #fc1 ,it is the ,spirit that quickeneth3 the flesh profiteth nothing4 ,john vii4 #ci1 ,this spake he of the ,spirit1 which they that believe in him should receive4 ,john iii4 #cd1 ,god giveth not the ,spirit to him by measure4 #a ,cor4 vi4 #ag1 ,he that is joined to the ,lord is one spirit4 #b ,cor4 iii4 #ag1 ,the ,lord is the ,spirit1 and where the ,spirit of the ,lord is1 there is liberty4 ,phil4 i4 #ai1 ,through the supply of the ,spirit of ,jesus ,christ4 ,john xv4 #d1 #e1 ,abide in me and ,i in you3 as the branch cannot bear fruit of itself1 except it abide in the vine1 no more can ye except ye abide in me4 ,i am the vine1 ye are the branches3 he that abideth in me and ,i in him1 the same bringeth forth much fruit3 for without me 7or1 out of me1 or1 severed from me7 ye can do nothing4 ,i will add no more3 all this is proof enough that the ,spirit is not given radically or immediately from ,god to any believer1 but to ,christ1 and so derivatively from him to us4 ,not that the divine nature in the third person is subject to the human nature in ,christ2 but that ,god hath made it the office of our ,mediator's glorified humanity1 to be the cistern that shall first receive the waters of life1 and convey them by the pipes of his appointed means to all the offices of his house3 or to be the head of the animal spirits1 and by nerves to convey them to all the members4 #c4 ,we are much in the dark concerning the degree of infants' glory2 and therefore we can as little know1 what degree of grace is necessary to prepare them for their glory4 #d4 ,it is certain that infants before they are glorified1 shall have all that grace that is prerequisite to their preparation and fruition4 #e4 ,no sanctified person on earth is in an immediate capacity for glory2 because their sin and imperfection must be done away1 which is done at the dissolution of soul and body4 ,the very accession of the soul to ,god doth perfect it4 #f4 ,infants have no actual faith1 or hope1 or love to ,god to exercise2 and therefore need not the influence of the ,spirit of ,christ to exercise them4 #g4 ,we are all so very much in the dark1 as to the clear and distinct apprehension of the true nature of original inherent pravity or sin1 that we must needs be as much ignorant of the true nature of that inherent sanctity or righteousness1 which is its contrary or cure4 ,learned ,illiricus thought it was a substance1 which he hath in his ,clavis pleaded for at large4 ,others call it a habit2 others a nature or natural inclination1 and a privation of a natural inclination to ,god4 ,others call it an indisposition of the mind and will to holy truth and goodness1 and an ill disposition of them to error and evil4 ,others call it only the inordinate lust of the sensitive faculties1 with a debility of reason and will to resist it4 ,and whilst the nature of the soul itself and its faculties1 are so much unknown to itself1 the nature of original pravity and righteousness must needs be very much unknown4 #h4 ,though an infant be a distinct natural person from his parents1 yet is he not actually a distinct person morally1 as being not a moral agent1 and so not capable of moral actions good or evil4 ,therefore his parents' will goeth for his4 #i4 ,his first acceptance into the complacential love of ,god1 7as distinct from his love of benevolence17 is not for any inherent holiness in himself2 but1 7#a47 ,as the child of a believing parent who hath dedicated him to ,christ2 and1 7#b47 ,as a member of ,christ1 in whom he is well pleased4 #aj4 ,therefore ,god can complacentially as well as benevolently love an infant in ,christ1 who only believeth and repenteth by the parents1 and not by himself1 and is not yet supposed to have the ,spirit of sanctification4 #aa4 ,for the ,spirit of sanctification is not the presupposed condition of his acceptance into covenant with ,god1 but a gift of the covenant of ,god itself1 following both the condition on our part1 and our right to be covenanters1 or to ,god's promise upon that condition4 #ab4 ,so the adult themselves have the operation of the ,spirit by which they believe and repent1 by which they come to have their right to ,god's part in the covenant of baptism 7for this is antecedent to their baptism72 but they have not the gift of the ,spirit1 which is called in ,scripture the ,spirit of sanctification1 and of power1 love1 and a sound mind1 and is the benefit given by the covenant of baptism1 till afterward2 because they must be in that covenant before it can be made good to them4#bhc ,and their faith or consent is their infant's right also1 antecedent to the covenant gift4 #ac4 ,there is therefore some notable difference between that work of the ,spirit by which we first repent and believe1 and so have our title to the promise of the ,spirit1 and that gift of the ,spirit which is promised to believers2 which is not only the ,spirit of miracles1 given in the first times1 but some notable degree of love to our reconciled ,father1 suitable to the grace and gospel of redemption and reconciliation1 and is called the ,spirit of ,christ1 and the ,spirit of adoption1#bhd which the apostles themselves seem not to have received till ,christ's ascension4 ,and this seemeth to be not only different from the gifts of the ,spirit common to hypocrites and the unbelievers1 but also from the special gift of the ,spirit which maketh men believers4 ,so that ,mr4 ,tho4 ,hooker saith trulier than once ,i understood1 that vocation is a special grace of the ,spirit1 distinct from common grace on the one side1 and from sanctification on the other side4 ,whether it be the same degree of the ,spirit which the faithful had before ,christ's incarnation1 which causeth men first to believe distinct from the higher following degree1 ,i leave to inquiry2 but the certainest distinction is from the different effects4 #ad4 ,though an infant cannot be either disposed to a holy life1 or fit for glory immediately1 without an inward holiness of his own1 yet by what is said it seemeth plain1 that merely on the account of the condition performed by the parent1 and of his union relatively with ,christ thereupon1 and his title to ,god's promise on these grounds1 he may be said to be in a state of salvation2 that is1 to have the pardon of his original sin1 deliverance from hell1 7in right17 adoption1 and a right to the needful operations of the ,holy ,ghost1 as given to him in ,christ1 who is the first receiver of the ,spirit4 #ae4 ,but when and in what sort and degree ,christ giveth the actual operations of the ,spirit to all covenanted infants1 it is wonderfully hard for us to know4 ,but this much seemeth clear1 #a4 ,that ,christ may when he please work on the soul of an infant to change its disposition1 before it come to the use of reason4 #b4 ,that ,christ and his ,spirit as in covenant with infants1 are ready to give all necessary assistance to infants for their inherent sanctification1 in the use of those means1 and on those further conditions1 on which we must wait for it and expect it4#bhe ,for the ,holy ,ghost is not so engaged to us in our covenant or baptism1 as to be obliged presently to give us all the grace that we want2 but only to give it us on certain further conditions1 and in the use of certain means4 ,but because this leads me up to another question1 ,i will suspend the rest of the answer to this till that be handled4 ,only ,i must answer this objection4 ,object4 ,it is contrary to the holy nature of ,god1 complacentially to love an unsanctified infant1 that is yet in his original corruption unchanged1 and he justifieth none relatively from the guilt of sin1 whom he doth not at once inherently sanctify4 ,answ4 #a4 ,god's complacential love respecteth every one as he is2 for it is goodness only that he so loveth4 ,therefore he so loveth not those that either actually or habitually love not him1 under any false supposition that they do love him when they do not4 ,his love therefore to the adult and infants differeth as the objects differ4 ,but there is this lovely in such infants2 #a4 ,that they are the children of believing1 sanctified parents2 #b4 ,that they are by his covenant relatively united to ,christ1 and so are lovely as his members2 #c4 ,that they are pardoned all their original sin2 #d4 ,that they are set in the way to actual love and holiness2 being thus dedicated to ,god4 #b4 ,all imperfect saints are sinners2 and all sinners are as such abhorred of ,god1 whose pure eyes cannot behold iniquity4 ,as then it will stand with his purity to accept and love the adult upon their first believing1 before their further sanctification1 and notwithstanding the remnant of their sins1 so may it do also to accept their infants through ,christ upon their dedication4 #c4 ,as the actual sin imputed to infants was ,adam's1 and their parents' only by act1 and not their own1 it is no wonder if upon their parents' faith and repentance1 ,christ wash and justify them from that guilt which arose only from another's act4 #d4 ,and then the inherent pravity was the effect of that act of their ancestors1 which is forgiven them4 ,and this pravity or inherent1 original sin may two ways be said to be mortified radically1 or virtually1 or inceptively before any inherent change in them3 #a4 ,in that it is mortified in their parents from whom they derived it1 who have the power of choosing for them2 and1 #b4 ,in that they are by covenant ingrafted into ,christ1 and so related to the cause of their future sanctification2 yea1 #c4 ,in that also they are by covenant and their parents' promise1 engaged to use those means which ,christ hath appointed for sanctification4#bhf #e4 ,and it must be remembered that as this is but an inceptive1 preparatory change1 so the very pardon of the inherent vitiosity is not perfect1 7as ,i have elsewhere largely proved17 however some papists and protestants deny it4 ,while sin remaineth1 sin and corruption is still indwelling1 besides all the unremoved penalties of it1 the very being of it proveth it to be so far unpardoned1 in that it is not yet abolished1 and the continuance of it being not its smallest punishment1 as permitted1 and the ,spirit not given so far as to cure it4 ,imperfect pardon may consist with a present right both to further sanctification by the ,spirit1 and so to heaven4 ,object4 ,christ's body hath no unholy members4 ,answ4 #a4 #a ,cor4 vii4 #ad1 ,now are your children holy4 ,they are not wholly unholy who have all the fore-described holiness4 #b4 ,as infants in nature want memory and actual reason1 and yet initially are men2 so1 as ,christ's members1 they may want actual and habitual faith and love1 and yet initially be sanctified1 by their union with him and his ,spirit1 and their parents' dedication1 and be in the way for more1 as they grow fit2 and be christians and saints in fieri1 or initially only1 as they are men4 #bha ,matt4 xxviii4 #ai1 #bj2 #a ,cor4 xii4 #ab1 #ac2 ,eph4 iv4 #d1 #e4 #bhb ,the ,spirit is not given radically or immediately to any christian1 but to ,christ our ,head alone1 and from him to us4 #bhc ,acts xxvi4 #h2 #b ,tim4 iv4 #g2 ,rom4 viii4 #cj2 ,gal4 iv4 #f4 #bhd ,rom4 viii4 #i1 #af1 #bf4 #bhe ,mr4 ,whiston1 p4 #fj1 showeth1 ,that even the promises of a new heart1 c4 ,ezek4 xxxvi4 xxxvii4 c4 though they may run in the external tenor of them absolutely1 yet are not absolutely absolute1 but have a subordinate condition1 and that is1 that the parties concerned in them do faithfully use the means appointed of ,god in a subserviency to his working in or bestowing on them the good promised4 #bhf ,god's being a ,god to any individual person doth require and presuppose that they do for the present1 supposing them capable1 or for the future as soon as capable1 take ,god in ,christ as their ,god4 ,ibid4 p4 #fa4 ,quest4 ,,xliii4 ,is the right of the baptized 7infants or adult7 to the sanctifying operations of the ,holy ,ghost1 now absolute1 or suspended on further conditions8 ,and are the parents' further duties for their children such conditions of their children's reception of the actual assistances of the ,spirit8 ,or are children's own actions such conditions8 ,and may apostate parents forfeit the covenant benefits to their baptized infants or not8 ,answ4 ,the question is great and difficult1 and few dare meddle with it4 ,and almost all infant cases are to us obscure4 ,i4 #a4 ,it is certain that it is the parents' great duty to bring up their children in the nurture and admonition of the ,lord4 #b4 ,it is certain that ,god hath appointed this to be the means of their actual knowledge1 faith1 and holiness4#bhg #c4 ,and ,god doth not appoint such means unnecessarily or in vain3 nor may we ordinarily expect his grace but in the use of the means of grace1 which he hath appointed us to use4 #d4 ,it is certain that ,god's receiving the children of the faithful1 is an act of ,god's love to the parents as well as the children1 and promised as a part of his blessing on themselves4 #e4 ,it is certain that these parents hold their own mercies upon the condition of their own continued fidelity3 and 7let their apostasy be on other reasons never so impossible1 or not future1 yet7 the promise of continuance and consummation of the personal felicity of the greatest saint on earth1 is still conditional1 upon the condition of his persevering fidelity4 #f4 ,even before children are capable of instruction1 there are certain duties imposed by ,god on the parents for their sanctification2 viz4 #a4 ,that the parents pray earnestly and believingly for them4 #b4 ,that they themselves so live towards ,god as may invite him still to bless their children for their sakes1 as he did ,abraham's1 and usually did to the faithful's seed4#bhh #g4 ,it is certain that the church ever required parents1 not only to enter their children into the covenant1 and so to leave them1 but to do their after duty for their good1 and to pray for them1 and educate them according to their covenant4 #h4 ,it is plain that if there were none to promise so to educate them1 the church would not baptize them4 ,and ,god himself1 who allowed the ,israelites1 and still alloweth us to bring our children into his covenant1 doth it on this supposition1 that we promise also to go on to do our duty for them1 and that we actually do it4 #i4 ,all this set together maketh it plain1 #a4 ,that ,god never promiseth the adult in baptism1 though true believers1 that he will work in them all graces further by his sanctifying ,spirit1 let them never so much neglect or resist him2 or that he will absolutely see that they never shall resist him3 nor that the ,spirit shall still help them1 though they neglect all his means2 or that he will keep them from neglecting the means 7election may secure this to the elect as such2 but the baptismal covenant as such1 secureth it not to the baptized1 nor to believers as such74 #b4 ,and consequently that infants are in covenant with the ,holy ,ghost still conditionally as their parents are2 and that the meaning of it is that the ,holy ,ghost as your ,sanctifier will afford you all necessary help1 in the use of those means which he hath appointed you to receive his help in4#bhi ,object4 ,infants have no means to use4 ,answ4 ,while infants stand on their parents' account1 or wills1 the parents have means to use for the continuance of their grace1 as well as for the beginning of it4 #aj4 ,therefore ,i cannot see but that if a believer should apostatize1 7whether any do so is not the question7 and his infant not to be made another's child1 he forfeiteth the benefits of the covenant to his infant4 ,but if the propriety in the infant be transferred to another1 it may alter the case4 #aa4 ,and how dangerously parents may make partial forfeitures of the ,spirit's assistance to their children1 and operations on them1 by their own sinful lives1 and neglect of prayer1 and of prudent and holy education1 even in particular acts1 ,i fear many believing parents never well considered4 #ab4 ,yet is not this forfeiture such as obligeth ,god to deny his ,spirit2 for he may do with his own1 as a free benefactor1 as he list2 and may have mercy freely1 beyond his promise1 7though not against his word17 on whom he will have mercy4 ,but ,i say that he that considereth the woeful unfaithfulness and neglect of most parents1 even the religious1 in the great work of holy educating their children1 may take the blame of their ungodliness on themselves1 and not lay it on ,christ or the ,spirit who was in covenant with them as their ,sanctifier1 seeing he promised but conditionally to give them the sanctifying heavenly influences of his life1 light1 and love1 in their just use of his appointed means1 according to their abilities4#bij #ac4 ,also as soon as children come to a little use of reason1 they stand conjunctly on their parents' wills and on their own4 ,as their parents are bound to teach and rule them1 so they are bound to learn of them and be ruled by them for their good4 ,and though every sin of a parent or a child be not a total forfeiture of grace1 yet both their notable actual sins may justly be punished1 with a denial of some further help of the ,spirit which they grieve and quench4 ,,ii4 ,and now ,i may seasonably answer the former question1 whether infants' baptismal saving grace may be lost1 of which ,i must for the most that is to be said refer the reader to ,davenant 7in ,mr4 ,bedford's book7 on this subject1 and to ,dr4 ,samuel ,ward joined with it1 7though ,mr4 ,gataker's answers are very learned and considerable17 and to my small book called ,my ,judgment of ,perseverance4 ,augustine1 who first rose up for the doctrine of perseverance1 against its adversaries1 carried it no higher than to all the elect as such1 and not at all to all the sanctified2 but oft affirmeth that some that were justified1 sanctified1 and love ,god1 and are in a state of salvation1 are not elect1 and fall away2 but since the reformation1 great reasons have been brought to carry it further to all the truly sanctified2 of which cause ,zanchius was one of the first learned and zealous patrons1 that with great diligence in long disputations maintained it4 ,all that ,i have now to say is1 that ,i had rather with ,davenant believe that the fore-described infant state of salvation1 which came by the parents1 may be lost by the parents and the children1 7though such a sanctified1 renewed nature in holy habits of love as the adult have be never lost17 than believe that no infants are in the covenant of grace and to be baptized4 ,object4 ,but the child once in possession shall not be punished for the parents' sin4 ,answ4 #a4 ,this point is not commonly well understood4 ,i have by me a large disputation proving from the current of ,scripture1 a secondary original sin1 besides that from ,adam1 and a secondary punishment ordinarily inflicted on children for their parents' sins1 besides the common punishment of the world for the first sin4 #b4 ,but the thing in question is but a loss of that benefit which they received and hold only by another4 ,it is not so properly called a punishment for another's sin1 as a non-deliverance1 or a non-continuance of their deliverance1 which they were to receive on the condition of another's duty4 ,object4 ,but the church retaineth them as her members1 and so their right is not lost by the fault or apostasy of the parents4 ,answ4 #a4 ,lost it is one way or other1 with multitudes of true christians' children1 who never show any signs of grace1 and prove sometimes the worst of men4 ,and ,god breaketh not his covenant4 #b4 ,how doth the church keep the ,greeks' children that are made janizaries8 #c4 ,no man stayeth in the church without title4 ,if the church or any christians take them as their own1 that is another matter4 ,i will not now stay to discuss the question1 whether apostates' baptized infants be still church members8 ,but what ,i have said of their right before ,god1 seemeth plain4 #d4 ,and mark1 that on whomsoever you build an infant's right1 you may as well say1 that he may suffer for other men's default2 for if you build it on the magistrate1 the minister1 the church1 the godfathers1 any of them may fail2 they may deny him baptism itself2 they may fail in his education2 shall he suffer then for want of baptism or good education when it is their faults8 ,whoever a child or a man is to receive a benefit by1 the failing of that person may deprive him of that benefit4 ,more objections ,i must pretermit1 to avoid prolixity4 #bhg ,eph4 vi4 #d1 #e2 ,col4 iii4 #ba2 ,gen4 xviii4 #ai2 ,deut4 vi4 #f-h2 xi4 #ah-bj4 #bhh ,second commandment4 ,prov4 xx4 #g4 #bhi ,the ,holy ,ghost is promised in baptism to give the child grace in his parents' and his own faithful use of the appointed means4 #bij ,mr4 ,whiston1 p4 #ec4 ,as ,abraham as a single person in the covenant was to accept of and perform the conditions of the covenant--so as a parent he had something of duty incumbent on him with reference to his 7immediate7 seed2 and as his faithful performance of that duty incumbent on him in his single capacity1 so his performing that duty incumbent on him as a parent in reference to his seed1 was absolutely necessary in order to his enjoying the good promised1 with reference to himself and his seed3 proved ,gen4 xvii4 #a2 xviii4 #ai4 ,he proveth that the promise is conditional1 and that as to the continuance of the covenant state the conditions are1 #a4 ,the parent's upright life4 #b4 ,his duty to his children well done4 #c4 ,the children's own duty as they are capable4 ,quest4 ,,xliv4 ,doth baptism always oblige us at the present1 and give grace at the present8 ,and is the grace which is not given till long after1 given by baptism3 or an effect of baptism8 ,answ4 ,i add this case for two reasons3 #a4 ,to open their pernicious error who think that a covenant or promise made by us to ,god1 only for a future1 distant duty1 7as to repent and believe before we die17 is all that is essential to our baptismal covenanting4 #b4 ,to open the ordinary saying of many divines1 who say1 that baptism worketh not always at the present1 but sometimes only long afterward4 ,the truth ,i think may be thus expressed4 #a4 ,it is not baptism1 if there be not the profession of a present belief1 a present consent1 and a present dedition1 or resignation1 or dedication of the person to ,god1 by the adult for themselves1 and by parents for their infants4 ,he that only saith1 ,i promise to believe1 repent1 and obey only at twenty or thirty years of age1 is not morally baptized2 for it is another covenant of his own which he would make1 which ,god accepteth not4 #b4 ,it is not only a future1 but a present relation to ,god1 as his own1 his subjects1 his children by redemption1 to which the baptized person doth consent4 #c4 ,it is a present correlation1 and not a future only1 to which ,god consenteth on his part1 to be their ,father1 ,saviour1 and ,sanctifier1 their ,owner peculiarly1 their ,ruler graciously1 and their chief ,benefactor1 and ,felicity1 and ,end4 #d4 ,it is not only a future but a present remission of sin1 and adoption and right to temporal and eternal mercies1 which ,god giveth to true consenters by his covenant and baptism4 #e4 ,but those mercies which we are not at that present capable of1 are not to be given at the present1 but afterward when we are capable2 as the particular assistances of the ,spirit1 necessary upon all future particular occasions1 c42 the pardon of future sins2 actual glorification1 c4#bia #f4 ,and the duties which are to be performed only for the future1 we must promise at present to perform only for the future1 in their season1 to our lives' end4 ,therefore we cannot promise that infants shall believe1 obey1 or love ,god1 till they are naturally capable of doing it4 #g4 ,if any hypocrite do not indeed repent1 believe1 or consent when he is baptized1 or baptizeth his child1 he so far faileth in the covenant professed2 and so much of baptism is undone2 and ,god doth not enter into the present covenant relations to him1 as being incapable thereof4#bib #h4 ,if this person afterwards repent and believe1 it is a doing of the same thing which was omitted in baptism1 and a making of the same covenant2 but not as a part of his baptism itself1 which is long past4 #i4 ,nor is he hereupon to be re-baptized2 because the external part was done before1 and is not to be twice done2 but the internal part which was omitted1 is now to be done1 not as a part of baptism1 7old or new17 but as a part of penitence1 for his omission4 ,object4 ,if covenanting be a part of baptism1 then this person1 whose covenant is never a part of his baptism1 doth live and die unbaptized4 ,answ4 ,as baptism signifieth only the external ordinance1 heart covenanting is no part of it1 but the profession of it is2 and if there was no profession of faith made1 by word or sign1 the person is unbaptized4 ,but as baptism signifieth the internal part with the external1 so he will be no baptized person while he liveth2 that is1 one that in baptism did truly consent1 and receive the spiritual relations to ,god2 but he will have the same thing in another way of ,god's appointment4 #aj4 ,when this person is after sanctified1 it is by ,god's performance of the same covenant in specie1 which baptism is made to seal1 that ,god doth pardon1 justify1 and adopt him2 but this is not by his past baptism as a cause1 but by after grace and absolution4 ,the same covenant doth it1 but not baptism2 because indeed the covenant or promise saith1 ,whenever thou believest and repentest1 ,i will forgive thee2 but baptism saith1 ,because thou now believest1 ,i do forgive thee1 and wash away thy sin2 and maketh present application4 #aa4 ,so if an infant or adult person live without grace1 and at age be ungodly1 his baptismal covenant is violated2 and his after conversion 7or faith and repentance7 is neither the fulfilling of ,god's covenant1 nor of his baptism neither4 ,the reason is1 because though pardon and adoption be given by that conditional covenant of grace which baptism sealeth1 yet so is not that first grace of faith and repentance which is the condition of pardon and adoption1 and the title to baptism itself4 ,else infidels should have right to baptism1 and thereby to faith and repentance4 ,but these are only the free gifts of ,god to the elect1 and the fulfilling of some absolute predictions concerning the calling of the elect1 and the fulfilling of ,god's will or covenant to ,christ the ,mediator1 that ,he shall see the travail of his soul and be satisfied1 and possess those that are given him by the ,father4 #ab4 ,but when the condition of the covenant is at first performed by the parent for the infant1 and this covenant never broken on this child's behalf1 7notwithstanding sins of infirmity17 in this case the first actual faith and repentance of children as they grow up1 is from ,god's fulfilling of his baptismal covenant with them4 ,the reason is1 because that ,god in that covenant did give them a right of relation to the ,holy ,spirit in ,christ their ,head1 as their ,sanctifier1 to operate on them as they are capable4 ,but if they first prove apostates and be after converted1 ,god is disobliged 7yea1 to hypocrites never was obliged7 as to the engagement made by him in baptism2 and doth now1 #a4 ,freely give them faith and repentance as a benefactor to his elect1 and then1 #b4 ,as a covenanter give them pardon and adoption1 c4 #ac4 ,so to the adult1 that truly made the baptismal covenant and never apostatized from it1 all the grace that ,god giveth them through their lives1 is his fulfilling of his promises made to them1 and sealed by baptism1 and a fruit of their baptism4 ,but to hypocrites and apostates it is otherwise1 as is before explained4 #bia ,rom4 vi4 #a1 #d1 #f1 #g1 c4 #bib ,acts viii4 #cg1 #ch2 xiii4 #bj-bc4 ,quest4 ,,xlv4 ,what is a proper violation of our baptismal covenant8 ,answ4 ,note well1 that there is a wide difference between these questions1 #a4 ,when doth a man miss of1 or lose1 his present part in the covenant or promise of ,god in the gospel8#bic 7,this is as long as he is impenitent1 an unbeliever and refuser47 #b4 ,when doth a man totally lose his part and hope in that promise or covenant of ,god1 so as to be liable to all the penalty of it8 7,that is only by final impenitence1 unbelief and refusal1 when life is ended47 #c4 ,and when doth a man violate his own covenant or promise made to ,god in baptism8 ,which is our present question4 ,to which ,i answer1 #a4 ,this promise hath parts essential and parts integral3 we promise not both these parts alike1 nor on the same terms2 though both be promised4 ,the essential parts1 are our essential duties of christianity1 7faith1 love1 repentance in the essential parts17 c4 ,the integrals are the integral duties of ,christianity4#bid #b4 ,he that performeth not the essential duties is an apostate1 or hypocrite4 #c4 ,he that performeth not the integral duties is a sinner1 not only against the law of nature1 and ,christ's precepts1 but his own promise2 7and in this sense we all confess our breach of covenant with ,christ27 but he is no apostate1 hypocrite1 or out of covenant4 #bic ,john iii4 #af-ah1 #cf2 i4 #aa-ac4 #bid #b ,pet4 ii4 #bj-bc2 ,heb4 vi4 #b1 #d-h2 x4 #bf-bh2 #a ,john i4 #i1 #aj2 ,james iii4 #b1 #c4 ,quest4 ,,xlvi4 ,may not baptism in some cases be repeated8 ,and when8 ,answ4 #a4 ,you must distinguish between baptism1 taken morally1 or only physically4 #b4 ,between baptism morally1 as it is a church or visible covenant1 and as a heart covenant4 #c4 ,between real baptism1 and seeming baptism1 which is a nullity4 #d4 ,between certain reception of baptism1 and that which is uncertain or justly doubted of4 ,and so ,i answer1 #a4 ,real and certain baptism as a visible church ordinance may not be repeated2 though the heart covenant was wanting2 and though it wanted not only decent modes1 but integral parts4 #b4 ,but in these cases baptism may be used where it seemed to have been received before4 #a4 ,when the person made no profession of the christian faith 7nor his parents for him1 if an infant74 #b4 ,if that profession notoriously wanted an essential part2 as if he only professed to believe in ,god the ,father1 and not in the ,son1 or the ,holy ,ghost4 #c4 ,if the minister only baptized him into the name of the ,father1 or ,son1 or left out any essential part4 #d4 ,if the person or ministry only contracted for a distant futurity1 7as1 ,i will be a christian when ,i am old1 c47 and not for the present2 which is not to be christened1 but only to promise to be christened hereafter4 #e4 ,if all application of water 7or any watery element7 was omitted1 which is the external sign4 #f4 ,of the baptizer's power ,i shall speak anon4 #g4 ,if the church or the person himself have just cause of doubting1 whether he was truly baptized or not1 to do it again1 with hypothetical expressions1 ,if thou art not baptized1 ,i baptize thee2 yea1 or simply while that is understood1 is lawful1 and fit4 ,and it is not to be twice baptized morally1 but only physically1 as ,i have fully opened in the question of re-ordination1 to which ,i must refer the reader4 #c4 ,and ,i confess ,i make little doubt but that those in ,acts xix4 were re-baptized1 notwithstanding the witty evasion invented by ,phil4 ,marnixius ,aldegondus1 and ,beza's improvement of it1 and the now common reception of that interpretation4#bie ,for1 #a4 ,a new and forced exposition which no reader dreameth of till it be put into his head1 is usually to be suspected1 lest art deceive us4 ,sidenote3 ,whether it were re-baptizing4 #b4 ,the omission of the ,holy ,ghost is an essential defect1 and maketh baptism specifically another thing2 and he were now to be re-baptized who should be so baptized4 #c4 ,whatever some say in heat against the papists1 ,john's baptism and our christian baptism are so specifically distinct also1 that he that had now but ,john's were to be yet baptized3 the person of the ,messiah himself being not determinately put into ,john's baptism as such4 ,nor can it be supposed that all the ,jews that ,john baptized1 were baptized into the profession of faith in this numerical person ,jesus1 but only to an unknown ,saviour undetermined3 however he pointed to ,christ in the hearing of some of his disciples4 ,we must not run from plain truth in peevishness or opposition to papists or any other men4 #d4 ,the fifth verse would not be true of ,john's baptism1 as the history showeth1 that when ,john's hearers heard this1 they were baptized into the name of the ,lord ,jesus4 ,this is contrary to the text that recordeth it4 #e4 ,in the fourth verse1 the words that is1 on ,christ ,jesus are plainly ,paul's expository words of ,john's1 and not ,john's words4 ,john baptized them into the name of the ,messiah that should come after him1 which indeed1 saith ,paul1 was ,christ ,jesus1 though not then personally determined by ,john4 #f4 ,the connexion of the fourth1 fifth1 and sixth verses puts all out of doubt4 #a4 ,in the fourth verse the last words are ,paul's1 that is1 on ,christ ,jesus4 #b4 ,in the next words1 verse #d1 ,when they heard this1 they were baptized1 c4 must refer to the last words1 or to his that was speaking to them4 #c4 ,verse #f1 the pronoun them1 when ,paul had laid his hands on them1 plainly referreth to them last spoken of1 verse #e1 which therefore were not ,john's hearers as such4 #d4 ,and the words1 they were baptized into the name of the ,lord ,jesus1 are plainly distinctive from ,john's baptism4 ,saith ,grotius1 ,sic accepere ,latinus1 ,syrus1 ,arabs1 et ,veteres omnes ante ,marnixium 7ut verba ,luc74 ,yet ,i say not so hardly of ,john's baptism1 as ,tertullian on this text1 7de ,baptis47 ,adeo postea in ,actis apostolorum invenimus1 quoniam qui ,johannis baptismum habebant1 non accepissent ,spiritum ,sanctum1 quem ne auditu quidam noverant3 ergo non erat cleste1 quod clestia non exhibebat4 ,see ,dr4 ,hammond in loc4 #bie ,of ,acts xix4 #a-e4 ,quest4 ,,xlvii4 ,is baptism by laymen or women lawful in cases of necessity8 ,or are they nullities1 and the person to be re-baptized4 ,answ4 ,i4 ,i know some of the ancients allowed it in necessity4 ,but ,i know no such necessity that can be3 for1 #a4 ,god hath expressly made it a part of the ministerial office by commission1 ,matt4 xxviii4 #ai1 #bj4 #b4 ,he hath no where given to any other either command to oblige them to do it or commission to authorize them1 or promise to bless and accept them in it1 or threatening if they omit it4 #c4 ,he oft severely punisheth such as invade the sacred function1 or usurp any part of it4 #d4 ,therefore it is a sin in the doer1 and then there can be no necessity of it in such a case in the receiver4 #e4 ,he that is in covenant by open1 professed consent1 wants nothing necessary to his salvation1 either necessitate medii vel prcepti1 when it cannot be had in a lawful way4 ,,ii4 ,as to the nullity1 ,i will not determine so controverted a point any further than to say1 #a4 ,that if the layman had the counterfeit orders of a minister1 and had possession of the place1 and were taken for one1 his deceit deprived not the receiver of his right1 nor made it his sin1 and ,i should not re-baptize him1 if after discovered4 #b4 ,but if he were in no possession1 or pretence of the office1 ,i would be baptized again1 if it were my case2 because ,i should fear that what is done in ,christ's name by one that notoriously had no authority from him to do it1 is not owned by ,christ as his deed1 and so is a nullity4 ,as if a deceiver go in my name to make bargains for me4 #c4 ,and if any that had after discovered a minister to be indeed no minister that baptized him1 should doubt of the validity1 and for certainty have it done again by an authorized minister1 ,i would not discommend him3 nor would ,i account it morally twice baptizing1 but a physical repeating of that act which morally is but one 7as ,i explained before of re-ordination74 ,therefore if one that was a gross heretic in the very essentials1 or an infidel1 or one that had not knowledge and parts essentially necessary to the ministry1 baptize one1 7in right words17 ,i would not blame him that for certainty would have an authorized person to do it2 especially if he was notoriously such a one when he did it4 ,let those that are angry with this resolution be as fair to me as they will be to ,venerable ,bede1 and that great miracle-working bishop ,john1 whom in his ecclesiastical history he reporteth to baptize a man again in ,england1 merely because the priest that did it was so dull1 ignorant1 and insufficient as in ,john's judgment to be uncapable of the office1 and therefore had been by him forbidden to use it1 though the person baptized 7at age7 knew not this3#bif viz4 ,herebaldus1 ut ,bed4 l4 v4 c4 #f4 #bif ,of which before4 ,quest4 ,,xlviii4 ,may anabaptists1 that have no other error1 be permitted in church communion8 ,answ4 ,yes3 and tolerated in their own practice also3 for1 #a4 ,they agree with us in all points absolutely necessary to communion4 #b4 ,the ancient christians had liberty either to baptize1 or to let them stay till age1 as they thought best2 and therefore ,tertullian and ,nazianzen speak against haste2 and ,augustine and many children of christian parents were baptized at age4 #c4 ,the controversy is of so great difficulty1 that if in all such cases none that differ be tolerated1 we may not live together in the world or church1 but endlessly excommunicate or persecute one another4 #d4 ,such sober antipdobaptists will consent1 to profess openly1 that they do devote their children to ,god according to all the power or duty which they can find communicated or laid upon them in the word of ,god2 and that if they believed that ,god would accept them into his covenant upon their dedication1 they would willingly do it4 ,and that actually they do offer them to ,god according to their power1 and promise to bring them up in his way4 ,and who can force men's wills to choose aright for themselves or others8 ,quest4 ,,xlix4 ,may one offer his child to be baptized1 with the sign of the cross1 or the use of chrism1 the white garment1 milk and honey1 or exorcism1 as among the ,lutherans1 who taketh these to be unlawful things8 ,answ4 ,i am not now to meddle with the question1 whether they be lawful8 but to this question ,i answer1 #a4 ,he that judgeth them unlawful1 must first do his best to be certain whether they be so or not4 #b4 ,if so1 he must never approve of them1 or consent to them4 #c4 ,he must not offer his child to be so baptized1 when1 ctesris paribus1 he may have it done in a better manner on lawful terms4 #d4 ,but when he cannot lawfully have better1 he may and must offer his child to them that will so baptize him1 rather than to worse1 or none at all3 because baptism is ,god's ordinance and his privilege1 and the sin is the minister's1 and not his4 ,another man's sinful mode will not justify the neglect of our duty2 else we might not join in any prayer or sacrament in which the minister modally sinneth2 that is1 with none4 #e4 ,the milk and honey1 white garment and chrism1 are so ancient 7called by ,epiphanius and others the traditions and customs of the universal church7 that the original of them is not known4 ,and he that then would not be so baptized1 must not have been baptized at all4 #f4 ,but in this case he that bringeth his child to baptism1 should make known1 that it is baptism only that he desireth2 and that he disowneth and disalloweth the manner which he accounteth sinful3 and then he is no consenter to it4 #g4 ,but where law1 scandal1 or great inconveniences forbid him1 he is not to make this profession openly in the congregation1 but in that prudent manner which beseemeth a sober1 peaceable person2 whether to the minister in private1 or to his neighbours in converse2 it being easy among neighbours to make known a man's dissent1 without a disorderly troubling of the church1 or violating the laws of obedience1 civility1 and peace4 #h4 ,but he must not1 #a4 ,either offer his child to baptism1 where the ordinance is essentially corrupted1 or worse than none4 #b4 ,or where he cannot be admitted without an actual sin of his own2 as by false professions1 subscriptions1 c4 ,for we must not do evil for good ends4 ,quest4 ,l4 ,whence came the ancient universal custom of anointing at baptism1 and putting on a white garment1 and tasting milk and honey8 ,and whether they are lawful to us8 ,answ4 #a4 ,we must remember that the signification of these was not by a new institution of theirs1 but by former custom of the countries where they lived4#big ,as1 7#a47 ,anointing in ,judea was like bathing at ,rome3 it was taken in those scorching countries for a wholesome1 and easing1 and comforting thing2 and therefore used to refresh the weary limbs of travellers1 and to comfort the sick4 7#b47 ,and it was the long accustomed ceremony also used on officers accounted sacred1 kings and priests1 who were anointed at their entrance and investiture4 7#c47 ,white clothing and purple were then and there taken for the noblest attire2#bih not appropriated to sacred things and persons2 but as scarlet lately in ,england1 the garb only of great men4 ,on which account1 not as a sacred vestment1 but as an honourable clothing1 when the bishops began to be advanced1 they were allowed to wear white clothing1 not only when they officiated1 but at other times4 7#d47 ,the milk and honey were there highly esteemed for food1 and accounted the character of the land of promise4#bii #b4 ,hereupon by application the churches used these signs in the sacred ordinance of baptism3 not by new institution of the signification1 ,i say1 but by application of the old well-known signification4 #c4 ,as natural signs are commonly allowed to be applied to holy things1 so signs whose signification is of old and commonly stated and well known by agreement or custom1 do seem in this not to be different from natural signs4 ,such are all words1 as signs of our minds2 no word signifying any thing naturally1 but by agreement or custom only4 ,and such is kneeling in prayer1 and being uncovered1 and many the like3 about some of which ,paul appealeth to the custom of the churches of ,god4#cjj #d4 ,it is most probable that these two things together brought in anointing3 7#a47 ,the common use of anointing then1 in both the foresaid cases 7common refreshment and sacred investiture74 7#b47 ,and the mistake of all those ,scripture texts1 which command or mention anointing metaphorical3 as #a ,john ii4 #bg1 ,the anointing which you have received--teacheth you all things4 ,ezek4 xvi4 #i1 ,i washed thee1 ,i anointed thee with oil1 c4 ,psal4 cv4 #ae2 #a ,chron4 xvi4 #bb1 ,touch not mine anointed4 ,rev4 iii4 #ah4cja ,and withal reading that we are made kings and priests to ,god1 and a royal priesthood1 they thought this might be signified by the usual honorary signs of such1 as well as by words to be called such4 ,so that they took it as if1 in our age1 the baptized should be set in a chair of state1 and sumptuously apparelled1 and a feast made to solemnize it1 as they do at weddings1 and the baptized person set at the upper end1 c4 which are significant actions and ceremonies2 but they intended them not as new sacraments1 or any part of the sacrament1 but as a pompous celebration of the sacrament by such additional ceremonial accidents4 #e4 ,and you must remember that they lived among infidels1 where their profession was made the common scorn1 which tempted them by such ostentation and pomp to seek to make it honourable1 and to show that they so accounted it1 and to encourage those who were discourageable by the scorn4 ,on which account also they used the cross1 and the memorials of the martyrs4 #f4 ,yet some1 yea1 many afterwards did seem to take the anointing for a sacramental action4 ,when they read that the laying on of hands was the sign of giving the ,holy ,ghost1 as distinct from baptism1 and that the ,spirit is called in ,scripture the anointing1 they joined both together1 and made that which they now called the sacrament of confirmation4 #g4 ,whether the anointing1 milk and honey1 and the white garment1 were then sinful in themselves to the users1 ,i determine not4 ,but certainly they proved very ill by accident1 whilst at this door those numerous and unlawful ceremonies have entered1 which have so troubled the churches1 and corrupted religion2 and among the papists1 ,greeks1 ,armenians1 ,abassines1 and many others1 have made the sauce to become the meat1 and the lace to go for clothing1 and turned too much of ,god's worship into imagery1 shadows1 and pompous shows4 #big ,psal4 xxiii4 #e2 xcii4 #aj2 ,luke vii4 #df2 ,matt4 vi4 #ag2 ,amos vi4 #f2 ,psal4 lxxxix4 #bj2 ,lev4 xvi4 #cb2 ,luke xvi4 #bih ,rev4 iii4 #d1 #e1 ,they shall walk with me in white4 #bii ,jam4 v4 #ad2 ,mark vi4 #ac4 #cjj #a ,cor4 xi4 #af4 #cja ,rev4 i4 #f2 v4 #aj2 xx4 #f2 #a ,pet4 ii4 #e1 #i4 ,quest4 ,,li4 ,whether it be necessary that they that are baptized in infancy1 do solemnly at age renew and own their baptismal covenant1 before they have right to the state and privileges of adult members8 ,and if they do not1 whether they are to be numbered with christians or apostates8 ,answ4 #a4 ,church membership is the same thing in infants and in the adult4 #b4 ,infants are naturally uncapable of doing all that in baptism which the adult must do2 as to understand1 profess1 c4 themselves4 #c4 ,the baptism of the adult1 being the most complete1 because of the maturity of the receivers1 is made the standing pattern in ,scripture2 for ,god formeth his ordinances to the most perfect ordinary receivers4 #d4 ,though an infant be devoted acceptably to ,god by his parent's will1 yet when he is at age it must be done by his own will4 #e4 ,therefore a bare infant title ceaseth when we come to age1 and the person's title ceaseth1 unless it be renewed by himself1 or his own consent4 ,the reason is1 because the conditions of his infant title then cease3 for his parent's will shall go for his no longer4 #f4 ,regularly and ad bene esse the transition out of the state of infant membership into the state of adult membership should be very solemn2 and by an understanding1 personal owning of the baptismal covenant4#cjb #g4 ,there needeth no other proof of this1 than1 #a4 ,that ,god in ,scripture never gave adult persons title to this covenant1 but by their own personal consent2 and at the first institution of baptism1 both went together1 7personal profession and baptism17 because the receivers were adult4 #b4 ,and that infants are capable of baptism1 but not of personal profession4 #c4 ,therefore though they are not to repeat baptism1 which was done before1 yet they are bound to make that profession at age which they never made before4 #h4 ,where this solemn owning of their covenant cannot be had1 7by reason of church corruptions1 and magistrates' prohibition17 there the person's ordinary joining with the church1 in the public profession and worship1 is to be taken for an owning it4 #i4 ,he that being baptized in infancy1 doth no way at full age own his baptismal covenant1 is to be taken for an apostate3 #a4 ,because his infant title ceaseth4 #b4 ,and he notoriously violateth his covenant4 #c4 ,because he can be no adult christian that no way owneth ,christ4 #aj4 ,but this is to be understood of those that have opportunity2 for one in a wilderness among heathens only1 cannot join in public worship1 nor give testimony of his christianity to the church4 #aa4 ,though the sacrament of the ,lord's supper be appointed for the renewing of our covenant at age1 yet is it not the first owning of the covenant1 by the aged3 for that sacrament belongeth neither to infants nor infidels2 and he that claimeth it1 must be an adult church member or christian2 which those are not1 who at full age no way ever owned their baptismal covenant1 nor made any personal profession of christianity4 ,but of this ,i have written purposely in a ,treatise of ,confirmation long ago4 #cjb ,see the proofs of all in my ,treatise of ,confirmation4 ,quest4 ,,lii4 ,whether the universal church consist only of particular churches and their members8 ,answ4 ,no3 particular churches are the most regular parts of the universal church1 but not the whole2 no more than cities and corporations be all the kingdom4 #a4 ,some may be1 as the eunuch1 baptized before they can come to any particular church2 or as ,paul1 before they can be received4#cjc #b4 ,some may live where church tyranny hindereth them1 by sinful impositions2 as all that live among the papists4 #c4 ,some may live in times of doubting1 distraction1 and confusion1 and not know what church ordinarily to join with1 and may providently go promiscuously to many1 and keep in an unfixed state for a time4 #d4 ,some may be wives1 children1 or servants1 who may be violently hindered4 #e4 ,some may live where no particular churches are2 as merchants and ambassadors among ,mahometans and heathens4 #cjc ,acts viii4 #cg1 c42 ix4 #ag-bj1 #bf-bh4 ,quest4 ,,liii4 ,must the pastor first call the church1 and aggregate them to himself1 or the church first congregate themselves1 and then choose the pastor8 ,answ4 #a4 ,the pastors are in order of nature1 if not in time1 first ministers of ,christ in general1 before they are related to a particular charge4 #b4 ,as such ministers1 they first make men fit to be congregate1 and tell them their duty therein4 #c4 ,but it is a matter variable and indifferent1 whether the minister first say1 ,all that will join with me1 and submit to me as their pastor1 shall be my particular charge2 or the people before congregated do call a man to be their pastor4 ,quest4 ,,liv4 ,wherein doth a particular church of ,christ's institution differ from a consociation of many churches8 ,answ4 #a4 ,in that such particular church is a company of christians associated for personal immediate communion in ,god's worship and in holy living2 whereas consociations of churches are combined for mediate distinct communion1 or by delegates1 or representatives 7as in synods74#cjd #b4 ,such a particular church is constituted of one or more pastors with the people1 officiating in the sacred ministry among them1 in doctrine1 worship1 and discipline1 in order to the said personal communion4 ,but a consociation of churches hath no particular head as such1 of divine institution1 to constitute and govern them as one4 ,in ,ignatius's time every particular church was characterized or known by two marks of unity3 #a4 ,one altar 7that is1 one place of assembling for holy communion74 #b4 ,one bishop with the presbyters and deacons3 and two altars and two bishops proved two churches4 #c4 ,a particular church under one bishop or the same pastors1 is a political1 holy society2 but a combination of many churches consociate1 is not so1 but only1 #a4 ,either a community agreeing to live in concord1 as neighbour kingdoms may4 #b4 ,or else a human policy or society1 and not of divine immediate institution4 ,so that if this consociation of churches be called a church1 it must be either equivocally or in a human sense4 #cjd ,acts ii4 #a1 #bd1 #dd1 #df2 iv4 #cb2 v4 #ab2 #a ,thess4 v4 #ab1 #ac2 #a ,cor4 xiv4 #ai1 #bc1 #bd1 #bh1 #ce2 ,acts xiv4 #bc2 ,titus i4 #e2 ,acts xi4 #bf2 ,james ii4 #b4 ,quest4 ,,lv4 ,whether a particular church may consist of more assemblies than one8 or must needs meet all in one place8 ,answ4 #a4 ,the true distinguishing note of a particular church is1 that they be associated for holy communion in worship and holy living1 not by delegates1 nor distantly only1 by owning the same faith1 and loving one another1 as we may do with those at the antipodes2 but personally in presence4 #b4 ,therefore they must necessarily be so near1 as to be capable of personal1 present communion4#cje #c4 ,and it is most convenient that they be no more than can ordinarily meet in the same assembly1 at least for sacramental communion4 #d4 ,but yet they may meet in many places or assemblies1 as chapels1 or oratories1 or other subordinate meetings1 which are appointed to supply the necessity of the weak and aged1 and them that cannot travel far4 ,and in times of persecution1 when the church dare not at all meet in one place1 they may make up several smaller meetings1 under several pastors of the same church4 ,but they should come all together as oft as they can4 #e4 ,and it is to be considered that all the persons of a family can seldom go to the assembly at one time1 especially when they live far off4 ,therefore if a church place would receive but ten thousand1 yet twenty thousand might be members1 while half meet one day and half another 7or another part of the day74 #f4 ,two congregations distinctly associated for personal worship1 under distinct pastors1 or having statedly 7as ,ignatius speaketh7 two bishops and two altars1 are two particular churches1 and can no otherwise be one church1 than as that may be called one which is a consociation of divers4 #cje #a ,cor4 xiv4 #ai1 #bc2 ,acts xi4 #bf1 c4 as before cited4 ,quest4 ,,lvi4 ,is any form of church government of divine institution8 ,answ4 ,yea3 there are two essentially different policies or forms of church government of ,christ's own institution1 never to be altered by man4 #a4 ,the form of the universal church1 as headed by ,christ himself2 which all christians own as they are christians in their baptism4 #b4 ,particular churches1 which are headed by their particular bishops or pastors1 and are parts of the universal1 as a troop is of an army1 or a city of a kingdom4 ,here it is of divine institution1 #a4 ,that there be holy assemblies for the public worship of ,god4 #b4 ,that these assemblies be societies1 constituted of the people with their pastors1 who are to them as captains to their troops under the general1 or as mayors to cities under the king4#cjf #c4 ,that these pastors have the power of the keys1 or the special guidance and governance 7by the word1 not by the sword7 of their own particular charge1 in the matters of faith1 worship1 and holy living2 and that the flocks obey them4 ,and when all this is jure divino1 why should any say1 that no form of government is jure divino8 #c4 ,moreover it is of divine appointment1 that these churches hold the nearest concord1 and help each other as much as they can2 whether by synods1 or other meet ways of correspondency4 ,and though this be not a distinct government1 it is a distinct mode of governing4 ,object4 ,but that there be pastors with fixed churches or assemblies is not of the law of nature4 ,answ4 #a4 ,hath ,christ no law but the law of nature8 ,wherein then differ the christian religion and the heathenish8 #b4 ,suppose but ,christ to be ,christ1 and man to be what he is1 and nature itself will tell us that this is the fittest way for ordering the worship of ,god4 ,for nature saith1 ,god must be solemnly and ordinarily worshipped1 and that qualified persons should be the official guides in the performance1 and that people who need such conduct and private oversight besides1 should where they live have their own stated overseers4 ,object4 ,but particular congregations are not de primaria intentione divina3 for if the whole world could join together in the public worship of ,god1 no doubt that would be properly a church4 ,but particular congregations are only accidental1 in reference to ,god's intention of having a church1 because of the impossibility of all men's joining together for ordinances1 c4 ,answ4 #a4 ,the question with me is not whether they be of primary intention1 but whether stated churches headed with their proper bishops or pastors be not of ,god's institution in the ,scripture8 #b4 ,this objection confirmeth it1 and not denieth it4 ,for1 #a4 ,it confesseth that there is a necessity of joining for ,god's worship3 #b4 ,and an impossibility that all the world should so join3 #c4 ,but if the whole world could so join1 it would be properly a church4 ,so that it confesseth that to be a society joined for ,god's public worship1 is to be properly a church4 ,and we confess all this3 if all the world could be one family1 they might have one master2 or one kingdom1 they might have one king4 ,but when it is confessed1 that1 #a4 ,a natural impossibility of a universal assembly necessitateth more particular assemblies2 #b4 ,and that ,christ hath instituted such actually in his word1 what more can a considerate man require8 #c4 ,i do not understand this distinction1 de primaria intentione divina1 and accidental1 c4 ,the primary intention is properly of the ultimate end only3 and no man thinketh that a law de mediis1 of the means1 is no law1 or that ,god hath made no laws de mediis3 for ,christ as a mediator is a means4 ,but suppose it be limited to the matter of church laws2 if this be the meaning of it1 that it is not the principal means1 but a subordinate means1 or that it is not instituted only propter finem ultimum1 no more than propter se1 but also in order to a higher thing as its immediate end1 we make no question of that4 ,assemblies are not only that there may be assemblies2 but for the worship and offices there performed3 and those for man2 and all for ,god4 ,but what of all this8 ,hath ,god made no laws for subordinate means8 ,no christian denieth it4 ,therefore the learned and judicious disputer of this point declareth himself for what ,i say1 when he saith1 ,i engage not in the controversy1 ,whether a particular congregation be the first political church or no8 it sufficeth for my purpose1 that there are other churches besides4--,the thing in question is1 ,whether there be no other church but such particular congregations8 ,where it seemeth granted that such particular churches are of divine institution2 and for other churches ,i shall say more anon4 ,in the mean time note1 that the question is but de nomine here1 whether the name church be fit for other societies1 and not de re4#cjg ,but lest any should grow to the boldness to deny that ,christ hath instituted christian stated societies1 consisting of pastors and flocks1 associate for personal communion in public worship and holy living2 7which is my definition of a particular church1 as not so confined to one assembly1 but that it may be in divers1 and yet not consisting of divers such distinct stated assemblies with their distinct pastors1 nor of such as can have no personal communion1 but only by delegates27 ,i prove it thus from the word of ,god4 7#a47 ,the apostles were commissioned by ,christ to deliver his commands to all the churches1 and settle them according to his will1 ,john xx4 #ba2 ,matt4 xxviii4 #ai1 #bj1 c4 7#b47 ,these commissioned persons had the promise of an infallible ,spirit for the due performance of their work1 ,john xvi4 #ac-ae2 xv4 #bf2 xiv4 #bf2 ,matt1 xxviii4 #bj4 7#c47 ,these apostles1 wherever the success of the gospel prepared them materials1 did settle christian stated societies1 consisting of pastors or elders with their flocks1 associated for personal communion in public worship and holy living4 ,these settled churches they gave orders to for their direction1 and preservation1 and reformation3 these they took the chief care of themselves1 and exhorted their elders to fidelity in their work4 ,they gave command that none should forsake such assemblies2 and they so fully describe them1 as that they cannot easily be misunderstood4 ,all this is proved1 ,acts xiv4 #bc2 ,titus i4 #e2 ,rom4 xvi4 #a2 #a ,cor4 xi4 #ah1 #bj1 #bb1 #bf2 xiv4 #d1 #e1 #ab1 #ai1 #bc1 #bh1 #cc1 #cd2 ,col4 iv4 #af2 ,acts xi4 #bf2 xiii4 #a2 #a ,cor4 xvi4 #a1 #b2 ,acts xiv4 #bg2 xv4 #c1 to omit many more4 ,here are proofs enow that such particular churches were de facto settled by the apostles4 ,heb4 x4 #be1 ,forsake not the assembling of yourselves together4 ,so ,james ii4 #b1 they are called synagogues4 #b4 ,it is confessed that there is a natural necessity of such stated churches or assemblies1 supposing but the institution of the worship itself which is there performed2 and if so1 then we may that the law of nature itself doth partly require them4 7#a47 ,it is of the law of nature1 that ,god be publicly worshipped1 as most expositors of the fourth commandment do confess4 7#b47 ,it is of the law of nature that the people be taught to know ,god and their duty1 by such as are able and fit to teach them4 7#c47 ,the law of nature requireth1 that man being a sociable creature1 and conjunction working strongest affections1 we should use our sociableness in the greatest matters1 and by conjunction help the zeal of our prayers and praises of ,god4 7#d47 ,god's institution of public preaching1 prayer and praise1 are scarce denied by any christians4 7#e7 ,none of these can be publicly done but by assembling4 7#f47 ,no assembly can suffice for these without a minister of ,christ2 because it is only his office to be the ordinary teacher1 and to go before the people in prayer and praise1 and to administer the ,lord's supper1 which without a minister may not be celebrated1 because ,christ's part cannot be otherwise performed1 than by some one in his name1 and by his warrant to deliver his sealed covenant to the receivers1 and to invest them visibly in the benefits of it1 and receive them that offer themselves in covenant to him4 7#g47 ,it is also a ministerial duty to instruct the people personally1 and to watch over them at other times1 ,acts xx4 #bj1 #bh4 ,and to be examples of the flock1 #a ,pet4 v4 #a-c4 ,to have the rule over the people1 and labour among them1 and admonish them1 #a ,thess4 v4 #ab2 ,heb4 xiii4 #g1 #ag2 #a ,tim4 v4 #ag4 ,to exercise holy discipline among them1 ,titus iii4 #aj2 ,matt4 xviii4 #ag1 #ah2 #a ,cor4 v4 ,to visit the sick and pray over them1 ,james v4 #ad4 ,yea1 to take care of the poor4 ,see ,dr4 ,hammond on #a ,cor4 xii4 #bh4 ,and all this cannot possibly be well done by uncertain1 transient ministers1 but only by a resident1 stated pastor1 no more than transient strangers can rule all our families1 or all the christian kingdoms of the world4 7#h47 ,and as this cannot be done but by stated pastors1 so neither on transient persons ordinarily2 for who can teach them that are here to-day and gone to-morrow8 ,when the pastor should proceed from day to day in adding one instruction to another1 the hearers will be gone1 and new ones in their place4 ,and how can vigilancy and discipline be exercised on such transient persons1 whose faults and cases will be unknown8 ,or how can they mutually help each other8 ,and seeing most in the world have fixed habitations1 if they have not also fixed church relations1 they must leave their habitations and wander1 or else have no church communion at all4 7#i47 ,and as this necessity of fixed pastors and flocks is confessed1 so that such de facto were ordinarily settled by the apostles1 is before proved1 if any ,scriptures may pass for proof4 ,the institution and settlement then of particular worshipping churches is out of doubt4 ,and so that two forms of church government are jure divino1 the universal church form1 and the particular4 ,sidenote3 ,reasons for a larger episcopacy4 #d4 ,besides this1 in the apostles' days there were under ,christ in the church universal1 many general officers that had the care of gathering and overseeing churches up and down1 and were fixed by stated relation unto none4 ,such were the apostles1 evangelists1 and many of their helpers in their days4 ,and most christian churches think that though the apostolical extraordinary gifts1 privileges1 and offices cease1 yet government being an ordinary part of their work1 the same form of government which ,christ and the ,holy ,ghost did settle in the first age1 were settled for all following ages1 though not with the same extraordinary gifts and adjuncts4 ,because1 #a4 ,we read of the settling of that form1 7viz4 general officers as well as particular17 but we never read of any abolition1 discharge1 or cessation of the institution4 #b4 ,because if we affirm a cessation without proof1 we seem to accuse ,god of mutability1 as settling one form of government for one age only1 and no longer4 #c4 ,and we leave room for audacious wits accordingly to question other gospel institutions1 as pastors1 sacraments1 c4 and to say that they were but for one age4 #d4 ,it was general officers that ,christ promised to be with to the end of the world1 ,matt4 xxviii4 #bj4 ,now either this will hold true or not4 ,if not1 then this general ministry is to be numbered with the human additions to be next treated of4 ,if it do1 then here is another part of the form of government proved to be of divine institution4 ,i say not1 another church1 7for ,i find nothing called a church in the ,new ,testament1 but the universal church and the particular17 but another part of the government of both churches1 universal and particular2 because such general officers are so in the universal1 as to have a general oversight of the particular2 as an army is headed only by the general himself1 and a regiment by the colonel1 and a troop by the captain3 but the general officers of the army 7the lieutenants-general1 the majors-general1 c47 are under the lord-general in and over the army1 and have a general oversight of the particular bodies 7regiments and troops74 ,now if this be the instituted form of ,christ's church government1 that he himself rule absolutely as general1 and that he hath some general officers under him1 7not any one having a charge of the whole1 but in the whole unfixedly1 or as they voluntarily part their provinces17 and that each particular church have its own proper pastor1 7one or more17 then who can say1 that no form of church government is of divine appointment or command8 ,object4 ,but the question is only whether any sole form be of ,god's commanding8 ,and whether another may not have as much said for it as this8 ,answ4 ,either you mean another instead of this1 as a competitor1 or1 another part conjunct with these parts4 #a4 ,if the first be your sense1 then you have two works to do4 #a4 ,to prove that these before mentioned were mutable institutions1 or that they were settled but disjunctively with some other1 and that the choice was left indifferent to men4 #b4 ,to prove the institution of your other form 7which you suppose left with this to men's free choice74 ,but ,i have already proved1 that both the general and particular church form are settled for continuance as unchangeable ordinances of ,god4 ,i suppose you doubt not of the continuance of ,christ's supremacy1 and so of the universal form3 and if you will prove that church assemblies with their pastors may cease1 and some other way supply the room1 you must be strange and singular undertakers4 ,the other two parts of the government 7by general officers1 and by consociation of churches7 are more disputed2 but it is the circumstances of the last only that is controverted1 and not the thing2 and for the other ,i shall now add nothing to what ,i have said elsewhere4#cjh #b4 ,but if you only mean that another part of the form may be jure divino as well as this1 that will but prove still that some form is jure divino4 ,but1 #c4 ,if you mean that ,god having instituted the forms now proved1 hath left man at liberty to add more of his own1 ,i shall now come to examine that case also4 #cjf ,eph4 i4 #bb1 #bc2 v4 #be1 #bf1 c42 iv4 #d-f1 #af2 ,heb4 x4 #be2 #a ,cor4 xiv42 ,acts xiv4 #bc2 ,titus i4 #e2 #a ,tim4 v4 #ag2 #a ,thess4 v4 #ab1 #ac2 #a ,tim4 iii4 #c-f2 #a ,pet4 v4 #a-c2 ,acts xx4 #bh2 ,phil4 i4 #a1 #b4 #cjg ,dr4 ,stillingfleet's ,iren4 p4 #aed4 so p4 #agc4 ,by church here ,i mean not a particular congregation1 c4 ,so he granteth that1 #a4 ,the universal church1 #b4 ,particular congregations1 are of divine institution2 one ex intentione primaria1 and the other1 as he calls it1 accidentally1 but yet of natural necessity4 #cjh ,disput4 of ,church ,gov4 disp4 #c4 ,quest4 ,,lvii4 ,whether any forms of churches1 and church government1 or any new church officers1 may lawfully be invented and made by man8 ,answ4 ,to remove ambiguities1 #a4 ,by the word forms may be meant either that relative form of such aggregate bodies which is their essence1 and denominateth them essentially2 or only some accidental mode which denominateth them but accidentally4 #b4 ,by churches is meant either holy societies related by the foundation of a divine institution2 or else societies related by accident1 or by human contract only4 #c4 ,by church government is meant1 either that government formally ecclesiastical1 which constituteth a church1 of ,christ's making2 or else some government about the matters of the church1 which is formally either magistratical or human1 7by contract17 c4 #d4 ,so by church officers are meant1 either such as are accounted essential to a church in the pure christian sense2 or integral at least 7as deacons72 or else such as are accounted but accidental to it1 and essential only to the human form4 ,and so ,i answer1 #a4 ,as there are some things circa sacra1 or accidents of ,god's special church worship1 which are left to human prudence to determine of1 so the same human prudence may determine who shall do them4 ,as1 e4 g4 ,who shall repair the buildings of the church2 the windows1 the bells1 the pulpits1 the tables1 c42 who shall keep the clock2 who shall keep the cups1 cloths1 and other utensils2 who shall be the porter1 the keeper of the books1 c42 who shall call the people to church1 or ring the bells1 or give them notice of church assemblies2 who shall make the bread for the sacrament1 or provide wine1 or bring water for baptism2 who shall make the graves1 and bury the dead1 or attend marriages1 or baptizings1 c42 who shall set the tune of the psalm1 or use the church music 7if there be any72 who shall summon any of the people on any just occasion to come to their pastors2 or who shall summon the pastors to any synod1 or lawful assembly1 and give them notice of the time and place2 when they are to meet1 who shall be called first1 and who second2 who shall sit highest1 and who lowest2 who shall take the votes1 or moderate or guide the disputations of the assembly2 who shall be the scribe1 and record what is done2 who shall send abroad their agreements1 and who shall be the church messenger to carry them4 ,the agents of such circumstantials maybe chosen by the magistrate1 or by the churches1 or pastors1 as is most convenient4 ,though ,i doubt not but in the beginning the deacons were mere servants to the pastors1 to do as much of such circumstantial work as they were able2 of which serving at tables1 and looking to the poor1 and carrying bread and wine to the absent1 c4 were but parts2 and all went under the name of ministering to the pastors or churches4 ,and therefore they seem to be such an accidental office1 appointed by the apostles1 on such common reasons1 as magistrates or churches might have appointed them1 if they had not4 #b4 ,if one will call all or many of these1 church officers1 and another will not1 it is but a strife about names1 which one will use more largely and the other more narrowly or strictly4 #c4 ,if magistrates by authority1 or the churches by agreement1 shall distribute the country for conveniency into parishes1 7not making all to be church members that dwell in those precincts1 but determining that all persons that are fit in those proximities1 and they only1 shall be members of that particular church17 and then shall denominate the church from this accident of place1 it is but what is left to their discretion4 #d4 ,and if the said magistrates or churches shall divide a kingdom into provinces1 and say1 that whereas ,god commandeth us the use of correspondencies1 mutual advice1 and synods1 for the due help1 concord1 and communion of churches1 and all things must be done in order and to edification2 therefore we determine that so many churches shall make up such a synod1 and the churches of such a district shall make up another synod1 and so shall be specially related to each other for concord as advisers1 all this is but the prudent determining of church circumstances or accidents left to man4 #e4 ,and if they shall appoint that either a magistrate or one pastor shall be for order's sake the appointer of the times and places of meeting1 or the president of the synod1 to regulate and order proceedings1 and keep peace1 as is aforesaid1 it is but an accident of the sacred work which man may determine of4 ,therefore a layman may be such a president or regulator4 #f4 ,and if they will call this man by the name of a church governor1 who doth but a common part therein1 and from thence will call this association or province by the name of a church1 which is but a company of churches associated for concord and counsel1 the name maketh it not another thing than it is without that name2 and the name may be lawful or unlawful as times and probable consequents make it fit or unfit as to use4 #g4 ,so much of church matters as is left to the magistrate's government1 may be under monarchy1 aristocracy1 or democracy1 and under such subordinate officers as the supreme ruler shall appoint4 #h4 ,and if the magistrate will make assemblies or councils of pastors1 to be his councils1 and require them frequently to meet to advise him in the performance of his own trust and work about religion and the church1 he may accordingly distribute them into provinces for that use1 or order such circumstances as he please4 #i4 ,and if a province of churches be called one church1 because it is under one magistrate1 or a nation of churches called a national church1 because it is under one king1 or many kingdoms or an empire called one catholic church1 because they are all under one emperor2 it must be confessed that this question is but de nomine1 and not de re4 ,and further1 #a4 ,that in sacred things that which is of divine and primary institution is the famosius analogatum1 and not that which is but formed by man4 #b4 ,that when such an ambiguous word is used without explication or explicating circumstances1 it is to be taken for the famosius analogatum4 #c4 ,that in this case the word church or church form is certainly ambiguous and not univocal4 #d4 ,that a national1 imperial1 or provincial church as headed by a king1 emperor1 magistrate1 or any head of man's appointment1 is another thing from a church of ,christ's institution2 and is but an accident or adjunct of it3 and the head of the human form1 if called the head of the church of ,christ1 is but an accidental head1 and not constitutive4 ,and if ,christ's churches be denominated from such a head1 they are denominated but from an accident1 as a man may be denominated clothed or unclothed1 clothed gorgeously or sordidly1 a neighbour to this man or that1 c4 ,it is no formal denomination of a church in the first acception1 as it signifieth the famosius analogatum2 though otherwise many kind of societies may be called ecclesi or ctus3 but divines should not love confusion4 #aj4 ,it seemeth to me that the first distribution of churches in the ,roman empire1 into patriarchal1 primates1 metropolitical1 provincial1 diocesan1 were only the determination of such adjuncts or extrinsic things1 partly by the emperors1 and partly by the church's consent upon the emperor's permission2 and so that these new church governments were partly magistratical1 or by power derived from the emperors1 and partly mere agreements or contracts by degrees degenerating into governments2 and so the new forms and names are all but accidental1 of adjuncts of the true christian churches4 ,and though ,i cannot prove it unlawful to make such adjunctive or extrinsic constitutions1 forms1 and names1 considering the matter simply itself1 yet by accident these accidents have proved such to the true churches1 as the accident of sickness is to the body1 and have been the causes of the divisions1 wars1 rebellions1 ruins1 and confusions of the christian world4 #a4 ,as they have served the covetousness and ambition of carnal men4 #b4 ,and have enabled them to oppress simplicity and sincerity4 #c4 ,and because princes have not exercised their own power themselves1 nor committed it to lay officers1 but to churchmen4 #d4 ,whereby the extrinsic government hath so degenerated1 and obscured the intrinsic1 and been confounded with it1 that both going under the equivocal name of ecclesiastical government1 few churches have had the happiness to see them practically distinct4#cji ,nay1 few divines do clearly in their controversy distinguish them4 7,though ,marsilius ,patavinus and some few more have formerly given them very fair light1 yet hath it been but slenderly improved47 #aa4 ,there seemeth to me no readier and directer way1 to reduce the churches to holy concord1 and true reformation1 than for the princes and magistrates who are the extrinsic rulers1 to re-assume their own1 and to distinguish openly and practically between the properly priestly or pastoral intrinsic office1 and their extrinsic part1 and to strip the pastors of all that is not intrinsically their own 7it being enough for them1 and things so heterogeneous not well consisting in one person73 and then when the people know what is claimed as from the magistrate only1 it will take off most of their scruples as to subjection and consent4 #ab4 ,no mortal man may abrogate or take down the pastoral office1 and the intrinsic1 real power thereof1 and the church form which is constituted thereby2 seeing ,god hath instituted them for perpetuity on earth4 #ac4 ,but whether one church shall have one pastor or many is not at all of the form of a particular church2 but it is of the integrity or gradual perfection of such churches as need many1 to have many1 and to others not so3 not that it is left merely to the will of man1 but it is to be varied as natural necessity and cause requireth4 #ad4 ,the nature of the intrinsic office or power 7anon to be described7 is most necessary to be understood as distinct from the power of magistrates1 by them that would truly understand this4 ,the number of governors in a civil state make that which is called a variety of forms of commonwealths1 monarchy1 aristocracy1 or democracy3 because commanding power is the thing which is there most notably exercised1 and primarily magnified4 ,and a wiser and better man1 yea1 a thousand1 must stand by as subjects1 for want of authority or true power2 which can be but in one supreme1 either natural or political person2 because it cannot consist in the exercise with self-contradiction4 ,if one be for war1 and another for peace1 c4 there is no rule4 ,therefore the many must be one collective or political person1 and must consent or go by the major vote1 or they cannot govern4 ,but that which is called government in priests or ministers1 is of another nature2 it is but a secondary subservient branch of their office3 the first parts are teaching and guiding the people1 as their priests1 to ,god in public worship3 and they govern them by teaching1 and in order to further teaching and worshipping ,god2 and that not by might1 but by reason and love4 ,of which more anon4 ,therefore if a sacred congregation be taught and conducted in public worship1 and so governed as conduceth hereunto1 whether by one1 two1 or many1 it no more altereth the form of the church1 than it doth the form of a school1 when a small one hath one schoolmaster1 and a great one four3 or of an hospital1 when a small one hath one physician1 and a great one many2 seeing that teaching in the one1 and healing in the other1 is the main denominating work1 to which government is but subservient in the most notable acts of it4 #ae4 ,no mortal man may take on him to make another church1 or another office for the church1 as a divine thing1 on the same grounds1 and of the same nature pretendedly as ,christ hath made those already made4 ,the case of adding new church officers or forms of churches1 is the same with that of making new worship ordinances for ,god1 and accordingly to be determined 7which ,i have largely opened in its place74 ,accidents may be added4 ,substantials of like pretended nature may not be added2 because it is a usurping of ,christ's power1 without derivation by any proved commission2 and an accusing of him1 as having done his own work imperfectly4 #af4 ,indeed no man can here make a new church officer of this intrinsic sort1 without making him new work1 which is to make new doctrine1 or new worship 7which are forbidden73 for to do ,god's work already made belongs to the office already instituted4 ,if every king will make his own officers1 or authorize the greater to make the less1 none must presume to make ,christ officers and churches without his commission4 #ag4 ,no man must make any office1 church1 or ordinance1 which is corruptive or destructive1 or contrary or injurious to the offices1 churches1 and ordinances which ,christ himself hath made4 ,this ,bellarmin confesseth1 and therefore ,i suppose protestants will not deny it4 ,those human officers which usurp the work of ,christ's own officers1 and take it out of their hands1 do malignantly fight against ,christ's institutions3 and while they pretend that it is but preserving and not corrupting or opposing additions which they make1 and yet with these words in their mouths1 do either give ,christ's officers' work to others1 or hinder and oppress his officers themselves1 and by their new church forms undermine or openly destroy the old1 by this expression of their enmity they confute themselves4 #ah4 ,this hath been the unhappy case of the ,roman frame of church innovations1 as you may observe in the particulars of its degeneracy4 7#a47 ,councils were called general or cumenical in respect to one empire only2 and they thence grew to extend the name to the whole world2 when they may as well say1 that ,constantine1 ,martian1 c4 were emperors of the whole world1 seeing by their authority they were called4 7#b47 ,these councils at first were the emperor's councils called to direct him what to settle in church orders by his own power2 but they were turned to claim an imposing authority of their own to command the churches as by commission from ,god4 7#c47 ,these councils at first were only for counsel1 or for agreement by way of contract or mutual consent to the particular bishops2 but they degenerated into a form of government1 and claimed a ruling and commanding power4 7#d47 ,the patriarchs1 primates and metropolitans1 at first claimed but a power about circumstantials extrinsical to the pastoral office1 such as is the timing and placing of councils1 the sitting above others1 c4 ,and the exercise of some part of the magistrate's power committed to them1 that is1 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 cause4 ,but in time they degenerated to claim the spiritual power of the keys1 over the other bishops1 in point of ordination1 excommunication1 absolution4 7#e47 ,these patriarchs1 primates1 and metropolitans1 at first claimed their extrinsic power but from man1 that is1 either the consent and agreement of the churches1 or the grant of the emperors3 but in time they grew to claim it as of divine or apostolical appointment1 and as unalterable4 7#f47 ,at first they were taken only for adjuncts1 ornaments1 supports1 or conveniences to the churches3 but afterwards they pretended to be integral parts of the church universal1 and at last the pope would needs be an essential part2 and his cardinals must claim the power of the church universal in being the choosers of a universal head1 or a king priest and teacher for all the christians of the world4 7#g47 ,at first laymen 7now called chancellors1 c47 were only the bishops' counsellors1 or officers to the magistrate or them1 in performing the extrinsical work about church adjuncts1 which a layman might do3 but at last they came to exercise the intrinsic power of the keys in excommunications and absolutions1 c4 7#h47 ,at first a number of particular churches consociated with their several bishops1 were taken to be a community or company of true churches prudentially cantonized or distributed and consociated for concord2 but after they grew to be esteemed proper political societies1 or churches of divine appointment1 if not the ecclesia minim1 having turned the particular churches into oratories or chapels1 destroying ,ignatius's character of one church1 ,to every church there is one altar1 and one bishop with his presbyters and deacons4 ,abundance more such instances may be given4 ,object4 ,wherever we find the notion of a church particular1 there must be government in that church2 and why a national society incorporated into one civil government1 joining into the profession of christianity1 and having a right thereby to participate of gospel ordinances1 in the convenient distributions of them in the particular congregations1 should not be called a church1 ,i confess ,i can see no reason4 ,answ4 #a4 ,here observe1 that the question is only of the name1 7whether it may be called a church17 and not of the thing 7whether all the churches in a kingdom may be under one king1 which no sober man denieth74 #b4 ,names are at men's disposal much2 but ,i confess ,i had rather the name had been used no otherwise1 or for no other societies1 than ,scripture useth it4 ,my reasons are1 7#a47 ,because when ,christ hath appropriated or specially applied one name to the sacred societies of his institution1 it seemeth somewhat bold to make that name common to other societies4 7#b47 ,because it tendeth to confusion1 misunderstanding1 and to cherish errors and controversies in the churches1 when all names shall be made common or ambiguous1 and holy things shall not be allowed any name proper to themselves1 nor any thing can be known by a bare name without a description4 ,if the name of ,christ himself should be used of every anointed king1 it would seem not a little thus injurious to him4 ,if the name1 ,bible1 ,scripture1 preachers1 c4 be made common to all that the notation of the names may extend to1 it will introduce the aforesaid inconveniences2 so how shall we in common talk distinguish between sacred societies of divine institution and of human if you will allow us no peculiar name1 but make that common which ,christ hath chosen8 #c4 ,and that the name is here used equivocally is manifest4 ,for the body political is informed and denominated from the pars imperans1 the governing part or head3 therefore as a head of divine institution1 authorized for the spiritual or pastoral work1 denominateth the society accordingly2 so a civil head can make but a civil society1 and a head of man's making1 but a human society4 ,it is certain that ,christ hath appointed the episcopal or pastoral office1 and their work1 and consequently episcopal or pastoral churches2 and it is certain that a king is no constitutive part of one of these churches1 but accidental2 and therefore that he is an accidental head to a pastoral church as such1 to which the pastor is essential4 ,therefore if you will needs call both these societies churches1 you must distinguish them into pastoral churches1 and regal churches1 or magistratical churches2 for the word national1 notifieth not the government which is the constitutive part2 and may be used of consociated churches1 though under many civil governors 7as in the ,saxon ,heptarchy74 ,so that our question is much like this1 ,whether all the grammar schools in ,england as under one king may be called one national school8 ,answ4 ,not without unfitness1 and inconveniences2 but rather than breed any quarrel1 they may call them so that please3 but1 #a4 ,they must confess that a particular school is the famosius significatum4 #b4 ,that the king is king of schools1 but not a schoolmaster1 nor a constitutive part of a school4 #c4 ,that if you will needs denominate them from the regent part1 as one1 you must call them all one royal school1 if you will leave the well-known sense of words for such uncouth phrases4 ,but give us leave to call the body which is essentiated by a king1 by the name of a kingdom only1 though it have in it many schools1 academies1 colleges1 cities1 churches1 which they that please may call all one royal school1 academy1 college1 city1 and church1 if they love confusion4 #d4 ,christianity giveth men right to communion in particular churches1 when they also make known their christianity to the bishops of those churches1 and are received 7as stated or transient7 members by mutual consent2 but not otherwise2 nor doth mere regal government give any subject right to church communion1 except by a church you mean a kingdom4 ,object4 ,a particular church then ,i would describe thus1 ,it is a society of men joined together in the visible profession of the true faith1 having a right to1 and enjoying among them1 the ordinances of the gospel4 ,answ4 #a4 ,when you tell us by your description what you will mean by a particular church1 we may understand your denomination2 but yet while it is unusual1 you must not expect that other men so use the word4 ,had you called your description a definition1 ,i would have asked you1 #a4 ,whether by a society1 you mean not strictly a political society constituted by a pars gubernans1 et gubernata8 ,if not1 it is no church save equivocally4 ,if so1 should not the pars regens which is constitutive have been put in8 ,if private men join together1 c4 it makes but a community4 #b4 ,a right to gospel ordinances is supposed1 but need not be in the definition4 #c4 ,the enjoying of them1 is not essential to a church4 ,the relation may continue1 when the enjoyment is a long time hindered4 #d4 ,among them is a very ambiguous word2 is it among them in the same place2 or in the same country or kingdom2 or in the same world8 ,if you difference and define them not1 by relation to the same bishops or pastors1 and by intended personal holy communion1 your description confoundeth the universal church1 as well as the national1 with a particular church2 for the whole christian world1 is a society of men joining together in the visible profession of the true faith1 having a right to1 and enjoying among them1 the ordinances of the gospel4 ,object4 ,a nation joining in the profession of christianity is a true church of ,god2 whence it evidently followeth1 that there must be a form of ecclesiastical government over a nation as a church1 as well as of civil government over it1 as a society governed by the same laws4--,for every society must have its government belonging to it as such a society2 and the same reason that makes government necessary in any particular congregation1 will make it necessary for all the particular congregations1 joining together in one visible society1 as a particular national church1 for the unity and peace of that church ought much more to be looked after than any one particular congregation1 c4 ,answ4 #a4 ,from one absurdity many follow3 our controversy before was but of the name3 if an accidental royal or civil head may equivocally denominate an ecclesiastical society1 and we grant you the use of an equivocal name1 7or rather the abuse17 you will grow too hard upon us1 if thence you will gather a necessity of a real ecclesiastical policy1 besides the civil4 ,names abused infer not the things signified by an univocal term4 #b4 ,you must first prove the form of government1 and thence infer the denomination1 and not1 contrarily1 first beg the name1 and then infer the government4 #c4 ,if yet by a form of ecclesiastical government1 you meant nothing but the king's extrinsic government1 which you may as well call also a form of school government1 of college government1 c4 we would grant you all4 ,but if ,i can understand you1 you now speak of ecclesiastical government as distinct from that4 ,and then1 #d4 ,you are now grown up from a may be1 to a must be1 and necessity2 and a greater necessity of one national ecclesiastical government1 than of a particular church government2 which being undeniably of ,christ's institution1 7by the ,holy ,ghost in the apostles17 you do not make all forms to be indifferent1 or deny this to be jure divino4 ,what6 necessary and more necessary than that which is jure divino1 and yet indifferent and not jure divino8 ,if you say1 ,it is necessary only on supposition that there be a national church3 ,i answer1 ,but your reasons evidently infer that it is also necessary that there be such a national church where it may be had2 though you deny the necessity of monarchical government by one high priest in it4 ,but ,i know you call not this a form of government1 unless as determinately managed by one1 many or most4 ,but why a national spiritual policy as distinct from congregational1 may not be called a form of government1 as well as one man is distinct from two1 over the same people1 ,i see not3 but this is at your liberty4 ,but your necessity of such a national regimen is a matter of greater moment4 ,in these three senses ,i confess a national church4 #a4 ,as all the christians in a nation are under one civil church governor4 #b4 ,as they are consociated for concord1 and meet in synods or hold correspondences4 #c4 ,as they are all a part of the universal church1 cohabiting in one nation4 ,but all these are equivocal uses of the word church2 the denomination being taken in the first from an accident2 in the second the name of a policy being given to a community agreeing for concord2 in the third the name of the whole is given to a small integral part4 ,but the necessity of any other church1 headed by your ecclesiastical1 national governor1 personal or collective1 monarchical1 aristocratical1 or democratical1 ,i utterly deny1 and find not a word of proof which ,i think ,i have any need to furnish the reader with an answer to4 #e4 ,and your judgment in this is downright against the constitution1 canons1 and judgment of the national church of ,england2 for that they use the word in the senses allowed by me1 and not in yours1 is proved1 7#a47 ,from the visible constitution1 in which there is 7besides the king7 no distinct ecclesiastical head4 ,for the archbishop of ,canterbury is not the proper governor of the archbishop of ,york and his province4 7#b47 ,from the canons4 ,can4 cxxxix4 ,a national synod is the church representative2 whosoever shall affirm that the sacred synod of this nation1 in the name of ,christ and by the king's authority assembled1 is not the true church of ,england by representation1 let him be excommunicated1 c4 ,so that the synod is but the representative church2 and therefore not the political head of the church3 whether it be the laity1 or the whole clergy1 or both1 which they represent1 representation of those that are no national head1 maketh them not a national head4 7#c47 ,from the ordinary judgment of episcopal divines1 7maintained by ,bishop ,bilson and many others at large1 against the papists17 that all bishops jure divino are equal and independent1 further than human laws1 or agreements1 or difference of gifts may difference them1 or as they are bound to consociation for concord4 #f4 ,how shall ,i deny not only the lawfulness1 but the necessity of such a papacy as really was in the ,roman empire1 on your grounds8 ,i have proved against ,w4 ,johnson that the pope was then actually but the head of the imperial churches1 and not of all the world4 ,and if there must be one national ecclesiastical head under one king1 why not one also in one empire8 ,or whether it be one monarch1 or a collective person1 it is still one political person which is now in question4 7,either a ruling pope1 or a ruling aristocracy or democracy1 which is not the great matter in controversy47 #g4 ,and why will not the same argument carry it also1 for one universal visible head of all the churches in the world8 at least as lawful8 at least as far as human capacity and converse will allow8 ,and who shall choose this universal head8 ,and who can lay so fair a claim to it as the pope8 ,and if the form be indifferent1 why may not the churches1 by consent at least1 set up one man as well as many8 ,whether you carry it to an imperial church1 or a papal1 to a patriarchal1 or provincial1 or national1 till you have proved it to be of divine institution1 7and particular churches to be unnecessary1 alterable1 and of human institution17 ,i shall never grant you that it is to be preferred before that which is unquestionably of ,god4 ,for though ,i easily grant that all the churches of a nation1 empire1 or the world1 are to be more esteemed and carefully preserved1 than one bishop's or pastor's particular church2 yet ,i will not grant you that your human policy is more necessary to the safety of all these churches than the divine4 ,for the safety of these churches may be better preserved by ,god's three great means1 7#a4 ,the polity of particular churches with the conduct of their present faithful bishops or pastors4 #b4 ,the loving consociation of neighbour churches for concord4 #c4 ,the protection and countenance of magistrates17 without any new church form1 7or national1 or imperial1 or universal pastor17 than with it4 ,nay1 when that sort of usurpation hath been the very engine of dividing1 corrupting1 and undoing the christian churches above a thousand years1 we are not easily persuaded now1 that it is yet either necessary or desirable4 #h4 ,but the best and easiest way to discern how far the making new churches or church offices is lawful or unlawful1 is by trying it by the quality of their office work4 ,for it is the work which giveth us the description of the office2 and the office of the ruling part1 which giveth us the definition of the church1 which that office constituteth4 ,the work which the new human officer is to do1 is either1 #a4 ,the same which ,god hath already appointed bishops or pastors to do1 or at least the unfixed ministers in the universal church4 #b4 ,or it is such as he hath appointed magistrates to do4 #c4 ,or it is such as belongeth to private and laymen4 #d4 ,or it is somewhat different from all these4 #a4 ,if it be of the first sort1 it is a contradiction4 ,for men that are by office appointed to do the same work which ministers are already appointed to do1 are not a new office1 but ministers indeed1 such as ,christ hath instituted3 for the office is nothing but an obligation and authority to do the work4 #b4 ,if it be the same work which belongeth to the magistrate1 then it is no new office1 for they are magistrates4 #c4 ,if it be that which belongeth to private men1 by ,god's appointment1 they cannot disoblige themselves by transferring it to a new officer4 #d4 ,if it be none of all these1 what is it8 ,i doubt it may prove some needless or rather sinful work1 which ,god committed to none of these three sorts1 and therefore unfit to make a church office of4 ,unless it be such as ,i before described and granted4 7#a47 ,i confess that the magistrate may make new inferior officers1 to do his own part 7as church justices1 churchwardens1 c47 7#b47 ,i grant that the people may make an office for the better doing of some parts of their own work3 they may make collectors1 door-keepers1 artists by office1 to keep the clock1 and bells1 and church buildings1 c4 if the magistrates leave it to them4 7#c47 ,i grant that the bishops or pastors may do some circumstances of their work by human officers2 as to facilitate their concord in synods1 by choosing one to preside1 to choose time and place1 to send messengers to take votes1 to moderate disputes1 to record agreements1 c4 as aforesaid2 and these circumstantials are the things that officers may be made for4 ,but the very modes and circumstances which are part of the work to which every bishop or pastor is obliged1 he cannot commit to another2 as to choose his text1 subject1 method1 words1 c4 ,these are parts of his own work2 though concord in these is the work of many4 ,now what is the work besides all these that we must have new churches and offices made for8 ,is it to govern all these bishops and churches8 ,how8 ,by the word or by the sword8 ,if by the sword1 the magistrate is to do it2 if by the word1 7or spiritual authority17 either ,god hath made such an office as archbishops or general bishops over many1 or he hath not3 if he have1 we need no new human office for it1 ,god having provided for it already2 if not1 but ,god hath left all bishops independent1 and to learn of one another1 as equal in office1 and unequal only in gifts1 then either such an office is fit and necessary1 or not4 ,if it be1 you accuse ,god of omission in not appointing a bishop over bishops as well as a bishop of the lowest order4 ,if not1 then by what reason or power will you make new needless officers in the church8 when ,cyprian and his ,carthage council so vehemently disclaimed being ,episcopi ,episcoporum8 #ai4 ,i would fain know whether those new-made churches of human and not of divine fabrication1 7whether universal1 7or papal17 patriarchal1 provincial1 c47 were made by former churches1 or by no churches4 ,if by no churches1 then either by other societies or by single persons3 if by other societies1 by what power do they make new churches to ,christ1 who are themselves no churches8 ,if by single persons1 either they are before church members1 or not2 if not1 how can those make new churches that be not so much as members of churches1 without a commission from ,christ8 ,but if either former churches or their members made these new churches1 then1 7#a47 ,it followeth that there were another sort of churches before these new or human churches4 ,and if so1 either those other that made these were themselves made of ,god or not4 ,and so the question will run up till you bring it either to some church of ,god's making which made these other1 or some person commissioned to do it4 ,if you say the first1 then he that will confess that there is a species of churches of ,christ's institution1 and a species not of his institution1 must prefer the former1 and must well prove the power of making the latter4 ,and so they must do1 if they say that it was done by particular persons that were no particular church members4 ,for if ,christ commissioned them to settle any one species of churches1 those are to be esteemed settled by ,christ4 7#b47 ,but if you say that ,christ left them to vary the species of churches as they saw cause1 and so on to the end of the world1 #a4 ,you must well prove it4 #b4 ,it is before disproved 7unless you take the word church equivocally74 #bj4 ,lastly1 all christians are satisfied of ,christ's authority2 and therefore in that they can agree3 but so they are not of any human church maker's authority2 and therefore in that there will never be an agreement3 therefore such new churches1 and ecclesiastical governments1 will be but 7as they ever have been7 the engines of division and ruin in the churches2 and the species of ,god's making1 with the mutability of mutable adjuncts and circumstances1 will best preserve the church's peace4 ,but if the true nature of pastoral or ecclesiastical government were well understood1 it would put an end to all these controversies4 ,which may be mostly gathered from what is said before4 ,to which ,i will add this little following4 ,quest4 ,wherein consisteth the true nature of pastoral church government8 ,answ4 #a4 ,not in any use of the sword1 or corporal force4 #b4 ,not in a power to contradict ,god's word4 #c4 ,not in a power co-ordinate with ,christ's1 to do his proper work1 or that which hath the same grounds1 reasons1 and nature4 #d4 ,not in an unquestionable empire1 to command things which none must presume to examine1 or judge of by a discerning judgment1 whether they be forbidden by ,god or not4 #e4 ,not now in making a new word of ,god1 or new articles of faith1 or new universal laws1 for the whole church4 #f4 ,not in any thing which derogates from the true power of magistrates1 or parents1 or masters4 ,but1 #a4 ,it is a ministerial power1 of a messenger or servant1 who hath a commission to deliver his master's commands and exhortations4#caj #b4 ,as it is over the laity or flocks1 it is a power in the sacred assemblies to teach the people by office1 and to be their priests or guides in holy worship2#caa and to rule the worship actions for the time1 length1 method1 and orderly performance of them4#cab #c4 ,as to particular persons1 it is the power of the church keys1 which is1 #a4 ,to judge who is meet to be by baptism taken into the church4 #b4 ,to reprove1 exhort1 and instruct those that by vice or ignorance1 in order to repentance1 or knowledge1 or confirmation1 do need the pastoral help4#cac #c4 ,to judge who is to be forbidden church communion as impenitent2 or at least1 with whom that church must be forbidden to communicate4 #d4 ,to judge who is meet for absolution as a penitent4 #e4 ,to deliver men personally a sealed pardon from ,christ in his two sacraments4 #f4 ,to visit the sick1 and comfort the sad1 and resolve the doubting1 and help the poor4 ,this is the true church government1 which is like a philosopher's or schoolmaster's in his school among volunteers1 supposing them to have no power of the rod or violence1 but only to take in or put out of their schools3 and what need is there of a universal1 patriarchal1 or national head1 to do any of this work1 which is but the government of a personal teacher and conductor2 and which worketh only on the conscience8 #d4 ,but besides this there is a necessity of agreeing in the right management of this work2 which needeth no new head1 but only the consultations of the several bishops or pastors1 and the magistrate's civil rule1 or extrinsic episcopacy 7as ,constantine called it74 #e4 ,and besides this there is need to ordain pastors and bishops in the church4 ,and this is not done by any force neither2 but1 #a4 ,by judging what men are fit2 #b4 ,by persuading the people to consent and receive them2 and1 #c4 ,by investing them by a delivery of possession by the imposition of hands4 ,now for all this1 there needs no human species of bishops or churches to be made4 #f4 ,besides this there is need of some oversight of these pastors and ministers and fixed bishops when they are made2 and of some general care of pastors and people1 if they decline to heresies1 errors1 vices1 or lukewarmness3 but for this1 #a4 ,when magistrates have done their part2 #b4 ,and neighbour ministers to one another2 #c4 ,and the consociated bishops to the particular ones2 #d4 ,and unfixed ministers have done their parts in the places where occasionally they come2 if moreover any general pastors or archbishops are necessary1 to rebuke1 direct1 and persuade the bishops or their flocks1 by messengers1 epistles1 or in presence1 no doubt but ,god hath appointed such as the successors of the apostles1 evangelists1 and other general ministers of those first times4 ,but if no such thing be appointed by ,christ1 we may be sure it is not necessary nor best4 ,if it were but considered that the ruling power in the church is so inseparable from the teaching power1 that it is exercised by teaching and only by ,god's word1 7either generally or personally applied17 and that upon none but those that willingly and by consent receive it1 it would quiet the world about these matters4 ,and oh that once magistrates would take the sword wholly to themselves1 and leave church power to work only by its proper strength and virtue1 and then all things would fall into joint again2 though the ,ithacians would be displeased4 #cji ,which tempteth the ,erastians to deny and pull down both together1 because they find one in the pastor's hands which belongeth to the magistrate1 and we do not teach them to untwist and separate them4 #caj #a ,cor4 iv4 #a1 #b4 #caa #a ,pet4 v4 #a-c2 ,matt1 xxviii4 #ai1 #bj4 #cab #a ,thess4 v4 #ab1 #ac4 #cac #b ,tim4 iv4 #a-c1 #e4 ,quest4 ,,lviii4 ,whether any part of the proper pastoral or episcopal power may be given or deputed to a layman1 or to one of any other office1 or the proper work may be performed by such8 ,answ4 #a4 ,such extrinsical1 or circumstantial1 or accidental actions as are afore-mentioned may be done by deputies or others 7as calling the church together1 summoning offenders1 recording actions1 c47 #b4 ,the proper episcopal or pastoral work or office cannot be deputed1 in whole or part1 any other way than by communication1 which is1 by ordination1 or making another to be of the same office4 ,for if it may be done by a layman1 or one that is not of the same order and office1 then it is not to be called any proper part of the pastoral or episcopal office3 if a layman may baptize1 or administer the sacrament of ,christ's body and blood1 or may ordain1 or excommunicate1 7ecclesiastically17 or absolve1 merely because a bishop authorizeth or biddeth him1 then1 #a4 ,what need ,christ have made an office work of it1 and persons be devoted and consecrated to it8 #b4 ,and why may not the people's election and the king's commission serve to enable a layman to do it8 ,for if commanding only be proper to the bishop or pastor1 and executing be common to laymen1 it is certain that the king may command all bishops and pastors to do their office work2 and therefore he may command a layman to do that which a bishop may command him to do4 #c4 ,and is it not a contradiction to say that a man is a layman or of another order1 who is authorized by a bishop to do a bishop's work or office8 when as the office itself is nothing 7as is oft said7 but an obligation and authority to do the work4 ,if therefore a bishop authorize and oblige any other man to do the proper work of a bishop or pastor1 7to ordain1 to baptize1 to give the sacrament of the eucharist1 to excommunicate1 to absolve1 c47 he thereby maketh that man a bishop or a pastor1 whatever he call him4 ,object4 ,but doth not a bishop preach per alios1 to all his diocess8 and give them the sacraments per alios1 c48 ,answ4 ,let not the phrase be made the controversy instead of the matter4 ,those other persons are either ministers of ,christ1 or laymen4 ,if laymen1 their actions are unlawful4 ,if ministers1 they are commissioned officers of ,christ themselves1 and it is the work of their own office which they do1 and it is they that shall have the reward or punishment4 ,but if preaching to all these churches1 or giving to all these persons in a thousand parishes the sacraments1 c4 were the bishops' or archbishops' work1 that is1 which they are obliged to do1 then they would sin in not doing it4 ,but if they are the governors only of those that are obliged to do it1 and are not obliged to do it themselves1 then governing the doers of it is only their work2 and therefore it is but equivocally said that the work is theirs1 which others and not they are obliged to do2 and that they do their work per alios1 when they do but govern those others in doing their own work4 ,of this read the ,lord ,bacon's ,considerations1 and ,grotius de ,imper4 summ4 ,potest4 circa ,sacra1 who soundly resolve the case1 against doing the pastoral work per alium4 ,quest4 ,,lix4 ,may a layman preach or expound the ,scriptures8 ,or what of this is proper to the pastor's office8 ,answ4 #a4 ,no doubt but there is some preaching or teaching and expounding which a layman may use4 ,so did ,origen2 so did ,constantine2 so may a king1 or judge on the bench2 so may a parent to his children1 and a master to his family1 and a schoolmaster or tutor to his scholars4 #b4 ,it is not any one method or sermon fashion which is proper to a minister and forbidden to a layman2 that method which is most meet to the matter and hearers1 may be used by one as well as by the other4 #c4 ,it is not the mere publicness of the teaching1 which must tell us what is unlawful for a layman4 ,for writing and printing are the most public ways of teaching2 and these no man taketh to be forbidden the laity4 ,scaliger1 ,casaubon1 ,grotius1 ,erasmus1 ,constantine1 ,king ,james1 the ,lord ,bacon1 and abundance more laymen1 have done the church great service by their writings4 ,and judges on the bench speak oft theologically to many4 ,but that which is proper to the ministers or pastors of the church is1 #a4 ,to make a stated office of it1 and to be separated1 set apart1 devoted1 or consecrated and appropriated to this sacred work2 and not to do it occasionally only1 or sometimes1 or on the by2 but as their calling and the employment of their lives4 #b4 ,to do it as called and commissioned ministers of ,christ1 who have a special nunciative and teaching authority committed to them2 and therefore are in a special manner to be heard1 according to their special authority4 #c4 ,to be the stated teachers of particular churches1 as their pastors and guides 7though they may sometimes permit a layman when there is cause to teach them pro tempore74 ,these three are proper to the ministerial and pastoral office4 ,but for the regulating of laymen's teaching1 #a4 ,they must statedly keep in their families1 or within their proper bounds4 #b4 ,they must not presume to go beyond their abilities1 especially in matters dark and difficult4 #c4 ,they must not thrust themselves without a just call and need into public or numerous meetings as teachers1 nor do that which savoureth of pride or ostentation1 or which tendeth to cherish those vices in others4 #d4 ,they must not live or preach1 as from under the government of the church pastors2 but being members of their flocks1 must do all as under their lawful oversight and guidance3 much less must they proudly and schismatically set up themselves against their lawful pastors1 and bring them into contempt to get themselves reputation1 and to draw away disciples after them4#cad #e4 ,times and places must be greatly distinguished4 ,in infidel or grossly ignorant countries1 where through the want of preachers there is a true necessity1 men may go much further than in countries where teachers and knowledge do abound4 #cad ,acts xx4 #cj2 ,heb4 xiii4 #g1 #ag1 #bd2 #a ,thess4 v4 #ab1 #ac2 #a ,tim4 v4 #ag4 ,quest4 ,,lx4 ,what is the true sense of the distinction of pastoral power1 in foro interiore et exteriore1 rightly used8 ,answ4 #a4 ,not as if the pastors had any power of the sword or outward force1 or of men's bodies or estates immediately3 for all the pastoral power is immediately on the soul1 and but secondarily on the body1 so far as the persuaded soul will move it4 ,reason and love1 and the authority of a messenger of ,christ1 are all the power by which bishops or pastors as such can work1 in foro interiore vel exteriore2 they rule the body but by ruling the soul4 #b4 ,but the true use of the distinction is only to serve instead of the usual distinction of public and personal obligation4 ,it is one thing to satisfy a man's private conscience about his own personal case or matters2 and another thing to oblige the whole church1 or a particular person1 of his duty as a member of the society to the rest4 ,when the pastor absolveth a penitent person1 in foro interiore1 that is1 in his own conscience1 he delivereth him a discharge in the name of ,christ on condition he be truly penitent2 else not4 ,but in foro exteriore he actually and absolutely restoreth him to his visible state of church communion4 ,the rest of the members perhaps may justly think this man unlike to prove a true penitent2 and then in foro interiore they are not bound to believe him certainly penitent or pardoned by ,god2 but in foro exteriore that he is restored to church communion1 and that for order's sake they are bound to hold communion with him1 they are bound 7internally7 to believe4 ,so that it comes near the sense of the distinction of the secret judgment 7of ,god and conscience7 and church judgment4 ,quest4 ,,lxi4 ,in what sense is it true that some say1 that the magistrate only hath the external government of the church1 and the pastors the internal8 ,answ4 #a4 ,not as external and internal are opposed in the nature of the action4 ,for the voice of the pastor in preaching is external1 as well as the king's4 #b4 ,not as they are opposed in the manner of reception4 ,for the ears of the auditors are external recipients from the preacher as well as from the king4 #c4 ,not as distinguishing the parts that are to obey1 the duties commanded1 and the sins forbidden1 as if the king ruled the body only and the pastor the soul4 ,for the soul is bound to obey the king1 or else the body could not be bound to obey him2 unless by cords4 ,and the body must obey the preacher as well as the soul4 ,murder1 drunkenness1 swearing1 lying1 and such other external vices1 are under the pastor's power to forbid in ,christ's name1 as well as the king's4 #d4 ,not as if all the external parts or actions of religion were exempted from the pastor's power4 ,for preaching1 praying1 reading1 sacraments1 church assemblies1 are external parts of religion1 and under the pastor's care4 ,but in two respects the external power is only the king's or civil magistrate's4 #a4 ,as it is denominated from the sword1 or mulcts1 or corporal penalties1 which is the external means of execution2 though in this respect the distinction were far more intelligibly expressed by1 ,the government by the sword1 and by the sacred word4#cae #b4 ,but the principal sense of their distinction is the same with ,constantine's1 who distinguished of a bishop without and within2 or of our common distinction of intrinsic and extrinsic government4 ,and though internal and external have the same signification1 use maketh intrinsic and extrinsic more intelligible4 ,and by internal is meant that power which intrinsically belongeth to the pastor's office as instituted by ,christ2 and so is intrinsical to the pastorship and the church 7as preaching1 praying1 sacraments1 the keys of admission and exclusion1 ordination1 c474 ,and by external is meant1 that which is extrinsical to the pastorship and the church2 which princes have sometimes granted them1 but ,christ hath made no part of their office4 ,in this sense the assertion is good1 and clear1 and necessary2 that the disposal of all things circa sacra1 all accidents and circumstances whatsoever1 which by ,christ's institution are not intrinsical to the pastorship and church1 but extrinsical1 do belong to the power of kings and magistrates4 #cae ,as ,bishop ,bilson of ,obed4 useth still to distinguish them2 with many others4 ,see ,b4 ,carlton of ,jurisdiction4 ,quest4 ,,lxii4 ,is the trial1 judgment1 or consent of the laity necessary to the admittance of a member into the universal or particular church8 ,answ4 #a4 ,it is the pastor's office to bear and exercise the keys of ,christ's church2 therefore by office he is to receive those that come in2 and consequently to be the trier and judge of their fitness4 #b4 ,it belongeth to the same office which is to baptize1 to judge who is to be baptized2 otherwise ministers should not be rational judges of their own actions1 but the executioners of other men's judgment4 ,it is more the judging who is to be baptized1 which the minister's office consisteth in1 than in the bare doing of the outward act of baptizing4 #c4 ,he that must be the ordinary judge in church admissions1 is supposed to have both ability and leisure to make him fit2 and authority and obligation to do the work4 #d4 ,the ordinary body of the laity have none of all these four qualifications1 much less all4 #a4 ,they are not ordinarily able1 so to examine a man's faith and resolution with judgment and skill1 as may neither tend to the wrong of himself nor of the church2 for it is great skill that is required thereunto4 #b4 ,they have not ordinarily leisure from their proper callings and labours1 to wait on such a work as it must be waited on1 especially in populous places4 #c4 ,they are not therefore obliged to do that which they cannot be supposed to have ability or leisure for4 #d4 ,and where they have not the other three1 they can have no authority to do it4 #e4 ,it is therefore as great a crime for the laity to usurp the pastor's office in this matter1 as in preaching1 baptizing1 or other parts of it4 #f4 ,and though pride often blind men 7both people and pastors7 so as to make them overlook the burden and look only at the authority and honour2 yet is it indeed an intolerable injury to the laity1 if any would lay such a burden on them which they cannot bear1 and consequently1 would make them responsible for the omissions or misdoing of it1 to ,christ their ,judge4 #g4 ,there is not so much as any fair pretence for the laity having power to judge who shall be received into the universal church2 for who of the laity should have this power8 ,not all1 nor the major vote of the church2 for who ever sought the votes of all the christians in the world1 before he baptized a man8 ,not any one particular church or persons above the rest2 for they have no right to show for it1 more than the rest4 #h4 ,it is not in the power of the laity to keep a man out of their own particular church communion1 whom the pastor receiveth2 because1 as is said1 it is his office to judge and bear the keys4 #i4 ,therefore1 if it be ill done1 and an unworthy person be admitted1 the consciences of the people need not accuse themselves of it1 or be disturbed1 because it is none of their employment4 #aj4 ,yet the liberty of the church or people1 must be distinguished from their governing power1 and their executing duty1 from the power of judging4 ,and so1 #a4 ,the people are to be guided by the pastors as volunteers1 and not by violence3 and therefore it is the pastor's duty1 in all doubtful cases1 to give the people all necessary satisfaction1 by giving them the reasons of his doings1 that they may understandingly and quietly obey and submit4 #b4 ,and in case the people discern any notable appearance of danger1 by introducing heretics and grossly impious men to corrupt the church1 and by subverting the order of ,christ1 they may go to their pastors to desire satisfaction in the case4 #c4 ,and if by open proof or notoriety it be certain1 that by ignorance1 fraud1 or negligence1 the pastors thus corrupt the church1 the people may seek their due remedy from other pastors and magistrates4 #d4 ,and they may protest their own dissent from such proceedings4 #e4 ,and in case of extremity1 may cast off heretical1 and impious1 and intolerable pastors1 and commit their souls to the conduct of fitter men2 as the churches did against the ,arian bishops1 and as ,cyprian declareth it his people's duty to do2 as is aforesaid4#caf #caf ,john xx4 #ba-bc2 xxi4 #ae-ag2 ,matt4 xxviii4 #ai1 #bj2 #a ,cor4 iv4 #a1 #ba2 ,tim4 v4 #ag2 ,heb4 xiii4 #g1 #ag2 #a ,cor4 v4 #c-f1 #aa2 #b ,thess4 iii4 #f1 #aj1 #ad2 ,tit4 iii4 #aj2 #b ,john2 ,mark xiii4 #i1 #bc1 #cc2 ,mark iv4 #bd2 ,matt1 vii4 #ae1 #af2 xvi4 #f1 #aa1 #ab2 ,mark xii4 #ch2 viii4 #ae2 ,phil4 ii4 #b1 #c2 ,col4 ii4 #h2 #a ,pet4 iii4 #ag2 ,matt4 xxiv4 #d4 ,quest4 ,,lxiii4 ,what power have the people in church censures and excommunication8 ,answ4 ,this is here adjoined1 because it requireth but little more than the foregoing answer4 #a4 ,as it is the pastor's office to judge who is to be received1 so also to judge who is to be excluded4 #b4 ,but the execution of his sentence belongeth to the people as well as to himself4 ,it is they that either hold communion with the person1 or avoid him4#cag #c4 ,therefore though ordinarily they must acquiesce in the pastor's judgment1 yet if he grossly offend against the law of ,god1 and would bring them1 e4 g4 to communion with heretics and openly impious1 and excommunicate the orthodox and godly1 they may seek their remedy as before4 #cag #a ,cor4 v4 #c1 #f1 #aa2 #b ,john2 ,tit4 iii4 #aj4 ,quest4 ,,lxiv4 ,what is the people's remedy in case of the pastor's mal-administration8 ,answ4 ,this also is here annexed for despatch1 as being almost sufficiently answered already4 ,it must be supposed that all church disorders and mal-administrations cannot be expected to be remedied2 but many while we are sinners and imperfect must be borne4 #a4 ,the first remedy is to speak submissively to the pastor of his faults1 and to say to ,archippus1 ,take heed to the ministry which thou hast received4#cah ,and if he hear not more privately1 for the people more openly to warn and entreat him2 not as his governors1 but as christians that have reason to regard ,christ's interest and their own1 and have charity to desire his reformation4 #b4 ,the next remedy is1 to consult with the neighbour pastors of other churches1 that they may admonish him2 not as his governors1 but as neighbour pastors4#cai #c4 ,the next remedy is to seek redress from those governors that have the power to correct or cast out the intolerable4 #d4 ,the last remedy is that of ,cyprian1 to desert such intolerable pastors4 ,but in all this1 the people must be sure that they proceed not proudly1 ignorantly1 erroneously1 passionately1 factiously1 disorderly1 or rashly4 #cah ,col4 iv4 #ag4 #cai ,acts xv4 ,quest4 ,,lxv4 ,may one be a pastor or a member of a particular church1 who liveth so far from it1 as to be uncapable of personal communion with them8 ,answ4 ,the name is taken from the relation2 and the relation is founded in capacity1 right1 and obligation to actual communion1 duties1 and privileges3 #a4 ,he that is so statedly distant is uncapable statedly of communion1 and therefore uncapable of the relation and name4 #b4 ,he that is but for a time accidentally so distant1 is but for that time uncapable of communion with them2 and therefore retaineth capacity1 right1 and obligation statedly for the future1 but not for the present exercise4 ,therefore he retaineth the relation and name1 in respect to his future intended exercise2 but not in so plenary a sense1 as he that is capable of present communion4 #c4 ,it is not the length or shortness of the time of absence that wholly cutteth off or continueth the relation and name1 but the probability or improbability of a seasonable accession4 ,for if a man be removed but a day1 with a purpose to return no more1 his relation ceaseth4 ,and if a man be long purposing and probably like to return1 and by sickness or otherwise be hindered1 it doth not wholly end his relation4 #d4 ,if the delay be so long as either maketh the return improbable1 or as necessitated the church to have another statedly in the pastor's place1 where they can have but one1 and so the people by taking another1 consent 7though with grief7 to quit their relation and title to the former1 there the relation is at an end4 #e4 ,it is a delusory formality of some1 that call themselves members of a separated 7or other7 church1 from which they most ordinarily and statedly live at an utter distance1 and yet take themselves to be no members of the church where they live1 and usually join with3 and all because they covenanted with one and not with the other4 ,quest4 ,,lxvi4 ,if a man be injuriously suspended or excommunicated by the pastor or people1 which way shall he have remedy8 ,ans4 ,as is aforesaid in case of mal-administration2 #a4 ,by admonishing the pastor or those that wrong him4 #b4 ,by consulting neighbour pastors1 that they may admonish him4 #c4 ,by the help of rulers1 where such are1 and the church's good forbids it not4 #d4 ,in case of extremity1 by removing to a church that will not so injure you4 ,and what needs there any more1 save patience8 ,quest4 ,,lxvii4 ,doth presence always make us guilty of the errors or faults of the pastor in ,god's worship1 or of the church8 ,or in what cases are we guilty8 ,answ4 #a4 ,if it always made us guilty1 no man could join with any pastor or church in the world1 without being a wilful sinner4 ,because no man worshippeth ,god without sin1 in matter or manner1 omission or commission4 #b4 ,if it never made us guilty1 it would be lawful to join with ,mahometans and bread-worshippers1 c4 #c4 ,therefore the following decision of the question1 ,in what cases it is a duty or a sin to separate1 doth decide this case also4 ,for when separation is no duty1 but a sin1 there our presence in the worship is no sin2 but when separation is a duty1 there our presence is a sin4 #d4 ,especially in these two cases our presence is a sin3 #a4 ,when the very assembly and worship is so bad as ,god will not accept1 but judgeth the substance of it for a sin4 #b4 ,in case we ourselves be put upon any sin in communion1 or as a previous condition of our communion 7as to make some false profession1 or to declare our consent to other men's sin1 or to commit corporal1 visible1 reputative idolatry1 or the like74 ,but the pastor and church shall answer for their own faults1 and not we1 when we have cause to be present1 and make them not ours by any sinful action of our own4 ,quest4 ,,lxviii4 ,is it lawful to communicate in the sacrament with wicked men8 ,answ4 ,the answer may be gathered from what is said before4 #a4 ,if they be so wicked for number1 and flagitiousness1 and notoriety1 as that it is our duty to forsake the church1 then to communicate with them is a sin4 ,therefore the after-resolution of the just causes of separation must be perused4 ,as if a church were so far defiled with heresy1 or open impiety1 that it were justified by the major vote1 and bore down faith and godliness1 and the society were become uncapable of the ends of church association and communion3 in this and other cases it must be deserted4 #b4 ,if we do not perform our own duty to remove unlawful communions1 7whether it be by admonition of the offender or pastor1 or whatever is proved really our duty17 the omission of that duty is our sin4 #c4 ,but if we sin not by omitting our own duty1 it will be no sin of ours to communicate with the church1 where scandalous sinners or heretics are permitted4 ,the pastor's and delinquent's sins are not ours4 #d4 ,yea1 if we do not omit our own duty in order to the remedy1 that will justify us in denying communion with the church while wicked men are there4 ,but it will rather aggravate our sin1 to omit one duty first1 and thence fetch occasion to omit another4 ,quest4 ,,lxix4 ,have all the members of the church right to the ,lord's table8 ,and is suspension lawful8 ,of this see the defence of the synod's propositions in ,new ,england4 ,i answer1 #a4 ,you must distinguish between a fundamental right of state1 and an immediate right of present possession2 or if you will1 between a right duly to receive the sacrament1 and a right to immediate reception simply considered4 #b4 ,you must distinguish between a questioned1 controverted right1 and an unquestioned right2 and so you must conclude as followeth4 7#a47 ,every church member 7at least adult7 as such1 hath the fundamental right of stated relation1 or a right duly to receive the sacrament2 that is1 to receive it understandingly and seriously at those seasons when by the pastors it is administered4 7#b47 ,but if upon faults or accusations1 this right be duly questioned in the church1 it is become a controverted right2 and the possession or admission may1 by the bishops or pastors of the church1 be suspended1 if they see cause1 while it is under trial1 till a just decision4 #c4 ,though infants are true members1 yet the want of natural capacity duly to receive maketh it unlawful to give them the sacrament1 because it is to be given only to receivers1 and receiving is more than eating and drinking2 it is consenting to the covenant1 which is the real receiving in a moral sense1 or at least consent professed4 ,so that they want not a state of right1 as to their relation1 but a natural capacity to receive4 #d4 ,persons at age who want not the right of a stated relation1 may have such actual natural and moral indispositions1 as may also make them for that time unmeet to receive4 ,as sickness1 infection1 a journey1 persecution1 scattering the church1 a prison4 ,and 7morally7 #a4 ,want of necessary knowledge of the nature of the sacrament 7which by the negligence of pastors or parents may be the case of some that are but newly past their childhood74 #b4 ,some heinous sin1 of which the sinner hath not so far repented1 as to be yet ready to receive a sealed pardon1 or which is so scandalous in the church1 as that in public respects the person is yet unfit for its privileges4 #c4 ,such sins or accusations of sin1 as make the person's church title justly controverted1 and his communion suspended1 till the case be decided4 #d4 ,such fears of unworthy receiving1 as were like to hurt and distract the person1 if he should receive till he were better satisfied4 ,these make a man uncapable of present reception1 and so are a bar to his plenary right3 they have still right to receive in a due manner2 but being yet uncapable of that due receiving1 they have not a plenary right to the thing4 #e4 ,the same may be said of other parts of our duty and privileges4 ,a man may have a relative1 habitual1 or stated right to praise ,god1 and give him thanks for his justification1 sanctification1 and adoption1 and to godly conference1 to exercises of humiliation1 c4 who yet for want of present actual preparation1 may be uncapable1 and so want a plenary right4 #f4 ,the understanding of the double preparation necessary1 doth most clearly help us to understand this case4 ,a man that is in an unregenerate state1 must be visibly cured of that state1 7of utter ignorance1 unbelief1 ungodliness17 before he can be a member of the church1 and lay a claim to its privileges4 ,but when that is done1 besides this general preparation1 a particular preparation also to each duty is necessary to the right doing of it4 ,a man must understand what he goeth about1 and must consider of it1 and come with some suitable affections4 ,a man may have right to go a journey1 that wants a horse2 or may have a horse that is not saddled3 he that hath clothes must put them on1 before he is fit to come into company3 he that hath right to write1 may want a pen1 or have a bad one3 having of gracious habits1 may need the addition of bringing them into such acts as are suitable to the work in hand4 ,quest4 ,,lxx4 ,is there any such thing in the church1 as a rank or classis1 or species of church members at age1 who are not to be admitted to the ,lord's table1 but only to hearing the word and prayer1 between infant members1 and adult confirmed ones8 ,answ4 ,some have excogitated such a classis1 or species1 or order1 for convenience1 as a prudent1 necessary thing2 because to admit all to the ,lord's table they think dangerous on one side2 and to cast all that are unfit for it out of the church1 they think dangerous on the other side1 and that which the people would not bear4 ,therefore to preserve the reverence of the sacrament1 and to preserve their own and the church's peace1 they have contrived this middle way or rank4 ,and indeed the controversy seemeth to be more about the title 7whether it may be called a middle order of mere learners and worshippers7 than about the matter4 ,i have occasionally written more of it than ,i can here stay to recite2 and the accurate handling of it requireth more words than ,i will here use4 ,this breviate therefore shall be all4 #a4 ,it is certain that such catechumens as are in mere preparation to faith1 repentance1 and baptism1 are no church members or christians at all2 and so in none of these ranks4 #b4 ,baptism is the only ordinary regular door of entrance into the visible church2 and no man 7unless in extraordinary cases7 is to be taken for a church member or visible christian till baptized4 ,two objections are brought against this4 #a4 ,the infants of christians are church members as such1 before baptism1 and so are believers4 ,they are baptized because members1 and not members by baptism4 ,sidenote3 ,what makes a visible member8 ,answ4 ,this case hath no difficulty4 #a4 ,a believer as such1 is a member of ,christ and the church invisible1 but not of the visible church1 till he be an orderly professor of that belief4 ,and this profession is not left to every man's will how it shall be made1 but ,christ hath prescribed and instituted a certain way and manner of profession1 which shall be the only ordinary symbol or badge1 by which the church shall know visible members2 and that is baptism4 ,indeed when baptism cannot be had1 an open profession without it may serve2 for sacraments are made for man1 and not man for sacraments4 ,but when it may be had1 it is ,christ's appointed symbol1 tessera1 and church door4 ,and till a person be baptized1 he is but irregularly and initially a professor2 as an embryo in the womb is a man2 or as a covenant before the writing1 sealing1 and delivering is initially a covenant2 or as persons privately contracted without solemn matrimony are married2 or as a man is a minister upon election and trial before ordination3 he hath only1 in all these cases1 the beginning of a title1 which is not complete2 nor at all sufficient in foro ecclesi1 to make a man visibly and legally a married man1 a minister1 and so here a christian4 ,for ,christ hath chosen his own visible badge1 by which his church members must be known4 #b4 ,and the same is to be said of the infant title of the children of believers2 they have but an initial right before baptism1 and not the badge of visible christians4 ,for there are three distinct gradations to make up their visible ,christianity4 #a4 ,because they are their own1 7and as it were parts of themselves17 therefore believers have power and obligation to dedicate their children in covenant with ,god4 #b4 ,because every believer is himself dedicated to ,god1 with all that is his own1 7according to his capacity17 therefore a believer's child is supposed to be virtually 7not actually7 dedicated to ,god in his own dedication or covenant1 as soon as his child hath a being4 #c4 ,being thus virtually and implicitly first dedicated1 he is after actually and regularly dedicated in baptism1 and sacramentally receiveth the badge of the church2 and this maketh him a visible member or christian1 to which the two first were but introductory1 as conception is to human nativity4 ,object4 ,but the seed of believers as such are in the covenant2 and therefore church members4 ,answ4 ,the word covenant here is ambiguous2 either it signifieth ,god's law of grace1 or prescribed terms for salvation1 with his immediate offer of the benefits to accepters1 called the single covenant of ,god2 or it signifieth this with man's consent1 called the mutual covenant1 where both parties covenant4 ,in the former sense1 the covenant only offereth church membership1 but maketh no man a church member1 till consent4 ,it is but ,god's conditional promise1 ,if thou believe thou shalt be saved1 c4 ,if thou give up thyself and children to me1 ,i will be your ,god1 and you shall be my people4 ,but it is only the mutual covenant that maketh a christian or church member4 ,object4 ,the promise is to us and our children as ours4 ,answ4 ,that is1 that you and your children dedicated to ,god1 shall be received into covenant2 but not otherwise4 ,believing is not only bare assenting1 but consenting to the covenant1 and delivering up yourselves to ,christ2 and if you do not consent that your child shall be in the covenant1 and deliver him to ,god also1 you cannot expect acceptance of him1 against your wills2 nor indeed are you to be taken for true believers yourselves1 if you dedicate not yourselves to him1 and all that are in your power4 ,object4 ,this offer or conditional covenant belongeth also to infidels4 ,answ4 ,the offer is to them1 but they accept it not4 ,but every believer accepteth it for himself1 and his1 or devoteth to ,god himself and his children when he shall have them2 and by that virtual dedication or consent1 his children are virtually in the mutual covenant2 and actually upon actual consent and dedication4 ,object4 ,but it is profession1 and not baptism1 that makes a visible member4 ,answ4 ,that is answered before3 it is profession by baptism2 for baptism is that peculiar act of profession1 which ,god hath chosen to this use1 when a person is absolutely devoted1 resigned1 and engaged to ,god in a solemn sacrament1 this is our regular initiating profession2 and it is but an irregular embryo of a profession1 which goeth before baptism ordinarily4 ,prop4 #c4 ,the time of infant membership1 in which we stand in covenant by our parents' consent1 cannot be determined by duration1 but by the insufficiency of reason1 through immaturity of age1 7or continuing idiots17 to choose for oneself4 ,prop4 #d4 ,it is not necessary that the doctrine of the ,lord's supper be taught catechumens before baptism2 nor was it usual with the ancients so to do 7though it may very well be done47 ,prop4 #e4 ,it is needful that the nature of the ,lord's supper be taught all the baptized before they receive it1 7as was opened before17 else they must do they know not what4 ,prop4 #f4 ,though the sacrament of the ,lord's supper seal not another1 but the same covenant that baptism sealeth2 yet are there some further truths therein expressed1 and some more particular exercises of faith in ,christ's sacrifice1 and coming1 c4 and of hope1 and love1 and gratitude1 c4 requisite4 ,therefore the same qualifications which will serve for baptism1 justification1 and adoption1 and salvation1 are not enough for the right use of church communion in the ,lord's supper1 the one being the sacrament of initiation and our new birth2 the other of our confirmation1 exercise1 and growth in grace4 #g4 ,whether persons be baptized in infancy or at age1 if they do not before understand these higher mysteries1 they must stay from the exercise of them till they understand them2 and so with most there must be a space of time between their baptism and fuller communion4 #h4 ,but the same that we say of the ,lord's supper must be said of other parts of worship2 singing psalms1 praise1 thanksgivings1 c4 men must learn them1 before they can practise them2 and usually these as eucharistical acts concur with the ,lord's supper4 #i4 ,whether you will call men in this state1 church members of a middle rank and order1 between the baptized and the communicants1 is but a lis de nomine1 a verbal controversy4 ,it is granted that such a middle sort of men there are in the church4 #aj4 ,it is to be maintained that these are in a state of salvation1 even before they thus communicate4 ,and that they are not kept away for want of a stated relation title1 but of an immediate capacity1 as is aforesaid4 #aa4 ,there is no necessity1 but upon such unfitness1 that there should be one day's time between baptism and the sacrament of the ,lord's supper3 nor is it desirable2 for if the baptized understand those mysteries the first day they may communicate in them4 #ab4 ,therefore as men are prepared1 some may suddenly communicate1 and some stay longer4 #ac4 ,when persons are at age1 if pastors1 parents1 and themselves be not grossly negligent1 they may and ought to learn these things in a very little time2 so that they need not be settled in a lower learning state for any considerable time1 unless their own negligence be the cause4 #ad4 ,and in order to their learning1 they have right to be spectators and auditors at the eucharist1 and not to be driven away with the catechumens1 as if they had no right to be there4 ,for it is a thing best taught by the practice to beholders4 #ae4 ,but if any shall by scandal or gross neglect of piety1 and not only by ignorance1 give cause of questioning their title1 and suspending their possession of those sacred privileges1 these are to be reckoned in another rank1 even among those whose title to church membership itself becometh controverted1 and must undergo a trial in the church4 ,and this much ,i think may serve to resolve this considerable question4 ,quest4 ,,lxxi4 ,whether a form of prayer be lawful8 ,answ4 ,i have said so much of this and some following questions in many books already1 that to avoid repetition1 ,i shall say very little here4 ,the question must be out of question with all christians3 #a4 ,because the ,scripture itself hath many forms of prayer2 which therefore cannot be unlawful4 ,object4 ,they were lawful then1 but not now4 ,answ4 ,he that saith so1 must prove where ,god hath since forbidden them4 ,which can never be4 ,object4 ,they may lawfully be read in ,scripture for instruction1 but not used as prayers4 ,answ4 ,they were used as prayers then1 and are never since forbidden3 yea1 ,john and ,christ did teach their disciples to pray1 and ,christ thus prefaceth his form1 ,when ye pray1 say---- #b4 ,all things must be done to edification3 but to use a form of prayer is for the edification of many persons1 at least those that cannot otherwise do so well2 therefore those persons must use a form4 ,full experience doth prove the minor1 and nothing but strangeness to men can contradict it4 ,quest4 ,,lxxii4 ,are forms of prayer or preaching in the church lawful8 ,answ4 ,yes3 most ministers study the methodical form of their sermons before they preach them2 and many write the very words1 or study them3 and so most sermons are a form4 ,and sure it is as lawful to think beforehand what to say in praying as in preaching4#cbj #a4 ,that which ,god hath not forbidden is lawful2 but ,god hath not forbidden ministers to study their sermons or prayers1 either for matter1 method1 or words1 and so to make them many ways a form4 #b4 ,that which ,god prescribed is lawful 7if he reverse it not73 but ,god prescribed public forms of prayer2 as the titles and matter of many of the ,psalms prove1 which were daily used in the ,jewish synagogues4 ,object4 ,psalms being to be sung1 are more than prayers4 ,answ4 ,they were prayers1 though more4 ,they are called prayers1 and for the matter many of them were no more than prayers1 but only for the measures of words3 nor was their singing like ours now1 but liker to our saying4 ,and there are many other prayers recorded in the ,scripture4 #c4 ,and all the churches of ,christ at least these thirteen or fourteen hundred years have taken public forms for lawful2 which is not to be gainsayed without proof4 #cbj ,god gave forms of preaching to ,moses and the prophets3 see a large form of prayer for all true people1 ,deut4 xxvi4 #ac-ae4 ,and so elsewhere there are many4 ,quest4 ,,lxxiii4 ,are public forms of man's devising or composing lawful8 ,answ4 ,yes3 #a4 ,the ministers afore-mentioned throughout the christian world1 do devise and compose the form of their own sermons and prayers3 and that maketh them not unlawful4 #b4 ,and whoever speaketh ex tempore1 his words are a form when he speaketh them1 though not a premeditated form4 #c4 ,and when ,scripture so vehemently commandeth us to search1 meditate1 study the ,scriptures1 and take heed unto ourselves and unto doctrine1 c4 what a person is that who will condemn prayer or preaching1 only because we beforehand studied or considered what to say6 as if ,god abhorred diligence and the use of reason4 ,men are not tied 7now7 from thinking beforehand what to say to the judge at the bar for estate or life1 or what to say on an embassage1 or to a king1 or any man that we converse with4 ,and where are we forbidden to forethink what to say to ,god8 ,must the people take heed how they hear1 and look to their foot when they go into the house of ,god8 and must not we take heed what we speak1 and look to our words that they be fit and decent8 ,object4 ,forms are images of prayer and preaching1 forbidden in the second commandment8 ,answ4 ,prove it1 and add not to the word of ,god4 #a4 ,the ,scripture and ,god's servants1 even ,christ himself1 had broken the second commandment1 when they used or prescribed forms4 #b4 ,forms are no more images than extemporate words are1 as they signify our minds4 ,are all the catechisms1 printed and written sermons and prayers1 images or idols8 all forms that parents teach their children8 ,o charge not such untruths on ,god2 and invent not falsehoods of his word1 while you cry down man's inventions4 ,quest4 ,,lxxiv4 ,is it lawful to impose forms on the congregation or the people in public worship8 ,yes1 and more than lawful2 it is the pastor's duty so to do4 ,for whether he forethink what to pray or not1 his prayer is to them a form of words2 and they are bound in all the lawful parts1 to concur with him in spirit or desire1 and to say ,amen4 ,so that every minister by office is daily to impose a form of prayer on all the people in the congregation4 ,only some men impose the same form many times over1 or every day1 and others impose every day a new one4 ,quest4 ,,lxxv4 ,is it lawful to use forms composed by man1 and imposed not only on the people1 but on the pastors of the churches8 ,answ4 ,the question concerneth not the lawfulness of imposing1 but of using forms imposed4 ,and1 #a4 ,it is not lawful to use them merely on that account because they are imposed or commanded1 without some greater reason of the unlawfulness4 ,for else it would be unlawful for any other to use imposed forms2 as for a scholar or child1 if the master or parent impose them1 or for the congregation when the pastor imposeth them1 which is not true4 #b4 ,the using of imposed forms may by other accidents be sometimes good and sometimes evil1 as the accidents are that make it so4 #a4 ,these accidents may make it evil3 7#a47 ,when the form is bad for matter or manner1 and we voluntarily prefer it before that which is better1 being willing of the imposition4 7#b47 ,when we do it to gratify our slothfulness1 or to cover our wilful ignorance and disability4 7#c47 ,when we voluntarily obey and strengthen any unlawful1 usurping pastors or powers that impose it without authority1 and so encourage church tyranny4 7#d47 ,when we choose a singular form1 imposed by some singular pastor1 and avoid that which the rest of the churches agree in1 at a time when it may tend to division and offence4 7#e47 ,when the weakness and offence of the congregation is such1 that they will not join with us in the imposed form1 and so by using it1 we drive them from all public worship or divide them4 #b4 ,and in the following circumstances the using of an imposed form is lawful and a duty3 7#a47 ,when the minister is so weak that he cannot pray well without one1 nor compose so good a one himself4 7#b47 ,or when the errors or great weakness of the generality of ministers is such1 as that they usually corrupt or spoil ,god's worship by their own manner of praying1 and no better are to be had2 and thereupon the wise and faithful pastors and magistrates shall impose one sound and apt liturgy to avoid error and division in such a distempered time2 and the ablest cannot be left at liberty without the relaxing of the rest4 7#c47 ,when it is a means of the concord of the churches1 and no hinderance to our other prayers4 7#d47 ,when our hearers will not join with us if we use them not 7for error and weakness must be borne with on one side1 as well as on the other74 7#e47 ,when obedience to just authority requireth it1 and no command of ,christ is crossed by it4 7#f47 ,when the imposition is so severe that we must so worship ,god publicly1 or not at all2 and so all ,god's public worship will be shut out of that congregation1 country1 or nation1 unless we will use imposed prayers4 7#g47 ,in a word1 when the good consequences of obedience1 union1 avoiding offence1 liberty for ,god's public worship and preaching the gospel1 c4 are greater than the bad consequences which are like to follow the using of such forms3 the preponderating accidents must prevail4 7#h47 ,and if a man's own judgment and conscience cannot be satisfied1 to do ,god's work comfortably and quietly any other way1 it may go far in the determination4 ,and the common good of many churches must still be preferred before a less4 ,quest4 ,,lxxvi4 ,doth not the calling of a minister so consist in the exercise of his own ministerial gifts1 that he may not officiate without them1 nor make use of other men's gifts instead of them8 ,answ4 #a4 ,the office of the ministry is an obligation and authority to do the ministerial work1 by those personal1 competent abilities which ,god hath given us4 #b4 ,this obligation to use our own abilities1 forbiddeth us not to make use of the helps1 gifts1 and abilities of others2 either to promote our own abilities and habits1 or to further us in the act or the exercise of them4 ,for1 #a4 ,there is no such prohibition in ,scripture4 #b4 ,all men are insufficient for themselves2 and nature and ,scripture require them to use the best help they can get from others4 #c4 ,god's service must be done in the best manner we can4 ,but many ministers cannot do it so well 7consideratis considerandis7 without other men's help as with it4 #c4 ,we may use other men's gifts to help us1 #a4 ,for matter2 #b4 ,method2 #c4 ,words2 and so for a threefold form1 of preaching or prayer4 #d4 ,he that useth a ,scripture form of matter1 method1 or words1 useth his own abilities no more1 than if he used a form out of another book4 ,but it is lawful to use a ,scripture form2 therefore it is lawful so far to take in assistance in the use of our own abilities4 #e4 ,he that useth a form useth his own abilities also 7not only perhaps at other times1 but7 in the use of it4 ,he useth his understanding to discern the true sense and aptitude of the words which he useth3 he useth his holy desires in putting up those prayers to ,god2 and his other graces1 as he doth in other prayers4 ,he useth his utterance in the apt and decent speaking of them4 #f4 ,a minister is not always bound to use his own gifts to the utmost that he can1 and other men's as little as he can4 ,for1 #a4 ,there is no such command from ,god4 #b4 ,all things must be done to the church's edification3 but sometimes the greater use of another man's gifts1 and the less use of his own1 may be to the church's greater edification4 ,instances of the lawful use of other men's gifts are such as these4 #a4 ,for matter1 an abler minister may tell a young man what subjects are fittest for him in preaching and prayer2 and what is the sense of the ,scriptures which he is to open2 and what is the true solution of several doubts and cases4 ,a minister that is young1 raw1 or ignorant1 7yea1 the best17 may be a learner while he is a teacher3 but he that is a learner maketh use so far of the gifts of others4 ,and indeed all teachers in the world make use of the gifts of others2 for all teach what they learn from others4 #b4 ,for method2 it is lawful to learn that as well as matter from another4 ,christ taught his disciples a method of prayer2 and other men may open that method to us4 ,all tutors teach their pupils method as well as matter2 for method is needful to the due understanding and using of the matter4 ,a method of divinity1 a method of preaching1 and a method of praying may be taught a preacher by word1 and may be written or printed for his use4 #c4 ,for words1 #a4 ,there is no more prohibition in ,god's word1 against learning or using another man's words1 than his method or matter4 ,therefore it is not unlawful4 #b4 ,a tutor or senior minister may teach the ,scripture words to a pupil or junior minister2 yea1 and may set them together and compose him a sermon or prayer out of ,scripture in its words4 7,for he that may use an ill-composed ,scripture form of his own gathering1 may use a well-composed form of another's74 #c4 ,all the books in our libraries are forms of words2 and it is lawful sure to use some of all those words which we read2 or else our books would be a snare and limitation to our language4 #d4 ,all preachers ordinarily use citations1 testimonies1 c4 in other men's words4 #e4 ,all ministers use psalms in the metre of other men's composing 7and usually imposing too74 ,and there is no more prohibition against using other men's words in a prayer1 than in a psalm4 #f4 ,almost all ministers use other men's gifts and form of words1 in reading the ,scriptures1 in their vulgar tongues3 for ,god did not write them by his apostles and prophets in ,english1 ,french1 ,dutch1 c4 but in ,hebrew1 ,chaldee1 and ,greek2 therefore the wording them in ,english1 c4 is a human form of words3 and few ministers think they are bound to translate all the ,bible themselves1 lest they use other men's words or abilities4 #g4 ,if a young minister that can pray but weakly1 hear more apt expressions and sentences in another minister's prayers1 than his own are1 he may afterward make use of those sentences and expressions4 ,and if of one sentence1 why not of two or ten1 when ,god hath not forbidden it8 ,so also in preaching4 #h4 ,it is lawful to read another man's epistles or sermons in the church1 as the primitive churches did by ,clement's and some others4 #i4 ,an imposition may be so severe1 that we shall not use our own words1 unless we will use some of other men's4 #aj4 ,all churches almost in the world1 have consented in the use of creeds1 confessions1 and prayers1 and psalms1 in the words of others4 ,but yet1 #a4 ,no minister must on these pretences stifle his own gifts1 and grow negligent2 #b4 ,nor consent to church tyranny or papal usurpations2 #c4 ,nor do that which tendeth to eat out seriousness in the worship of ,god1 and turn all into dead imagery or formality4 ,quest4 ,is it lawful to read a prayer in the church8 ,answ4 #a4 ,that which is not forbidden is lawful3 but to read a prayer is not forbidden 7as such1 though by accident it may74 #b4 ,the prayers in the ,scripture psalms1 were usually read in the ,jewish synagogues lawfully2 for they were written to that end1 and were indeed the ,jewish liturgy4 ,therefore to read a prayer is not unlawful4 #c4 ,he that hath a weak memory may read his own sermon notes2 therefore he may read his prayers4 #d4 ,i add as to this case and the former together2 that1 #a4 ,christ did usually frequent the ,jewish synagogues4 #b4 ,that in those synagogues there were forms of prayer1 and that ordinarily read1 at least ,scripture forms3 and if either the ,jewish rabbins 7cited by ,scaliger1 ,selden in ,eutych4 ,alexandr4 c417 or the strongest probability may be credited1 there were also human forms4 ,for who can imagine that those ,pharisees should have no human forms1 7#a47 ,who are so much accused of formality1 and following traditions3 7#b47 ,and used long and frequent prayers3 but if indeed they had no such forms1 then long and frequent extemporate prayers are not so great a sign of the ,spirit's gifts as is imagined1 when such ,pharisees abounded in them4 ,but there is little probability but that they used both ways4 #c4 ,that ,christ did not separate from the synagogues for such prayers' sake4 #d4 ,yea1 that we never read that ,christ meddled in the controversy1 it being then no controversy2 nor that he once reproved such forms1 or reading them1 or ever called the ,jews to repent of them4 ,if you say1 his general reproof of traditions was enough3 ,i answer1 #a4 ,even traditions he reproved not as such1 but as set before1 or against the commands of ,god4 #b4 ,he named many of their particular traditions and corruptions1 ,matt4 xv4 xxiii4 c4 and yet never named this4 #c4 ,his being usually present at their assemblies1 and so joining with them in their worship1 would be such an appearance of his approbation1 as would make it needful to express his disallowance of it1 if indeed he thought it sinful4 ,so that whoever impartially considereth all this1 that he joined with them1 that he particularly reproved other corruptions1 and that he never said any thing at all against forms or reading prayers1 that is recorded1 will sure be moderate in his judgment of such indifferent things1 if he know what moderation is4 ,quest4 ,,lxxvii4 ,is it lawful to pray in the church without a prescribed or premeditated form of words8 ,answ4 ,there are so few sober and serious christians that ever made a doubt of this1 that ,i will not bestow many words to prove it4 #a4 ,that which is not forbidden is lawful4 ,but church prayer without a premeditated or prescribed form of words is not forbidden 7by ,god72 therefore 7as to ,god's laws7 it is not unlawful4 #b4 ,to express holy desires understandingly1 orderly1 seriously1 and in apt expressions1 is lawful praying4 ,but all this may be done without a set form of words2 therefore to pray without a set form of words may be lawful4 #c4 ,the consent of the universal church1 and the experience of godly men1 are arguments so strong1 as are not to be made light of4 #d4 ,to which ,scripture instances may be added4 ,quest4 ,,lxxviii4 ,whether are set forms of words1 or free praying without them1 the better way8 ,and what are the commodities and incommodities of each way8 ,answ4 ,i will first answer the latter question1 because the former dependeth on it4 #a4 ,the commodities of a set form of words1 and the discommodities of free praying1 are these following4 #a4 ,in a time of dangerous heresy which hath infected the pastors1 a set form of prescribed words tendeth to keep the church1 and the consciences of the joiners1 from such infection1 offence1 and guilt4 #b4 ,when ministers are so weak as to dishonour ,god's worship by their unapt1 and slovenly1 and unsound expressions1 prescribed or set forms which are well composed1 are some preservative and cure4 ,when free praying leaveth the church under this inconvenience4 #c4 ,when ministers by faction1 passion1 or corrupt interests1 are apt to put these vices into their prayers1 to the injury of others1 and of the cause and church of ,god1 free praying cherisheth this1 or giveth it opportunity1 which set forms do restrain4 #d4 ,concordant set forms do serve for the exactest concord in the churches1 that all at once may speak the same things4 #e4 ,they are needful to some weak ministers that cannot do so well without them4 #f4 ,they somewhat prevent the laying of the reputation of religious worship upon the minister's abilities3 when in free praying1 the honour and comfort varieth with the various degrees of pastoral abilities2 in one place it is excellently well done1 in another but dryly1 and coldly1 and meanly1 in another erroneously1 unedifyingly1 if not dishonourably1 tending to the contempt of holy things3 whereas in the way of set liturgies1 though the ablest 7at that time7 doth no better1 yet the weakest doth 7for words7 as well1 and all alike4 #g4 ,and1 if proud1 weak men have not the composing and imposing of it1 all know that words drawn up by study1 upon sober premeditation and consultation1 have a greater advantage1 to be exact and apt1 than those that were never thought on till we are speaking them4 #h4 ,the very fear of doing amiss1 disturbeth some unready men1 and maketh them do all the rest the worse4 #i4 ,the auditors know beforehand1 whether that which they are to join in be sound or unsound1 having time to try it4 #aj4 ,and they can more readily put in their consent to what is spoken1 and make the prayer their own1 when they know beforehand what it is1 than they can do when they know not before they hear it2 it being hard to the duller sort of hearers1 to concur with an understanding and consent as quick as the speaker's words are4 ,not but that this may be done1 but not without great difficulty in the duller sort4 #aa4 ,and it tendeth to avoid the pride and self-deceit of many1 who think they are good christians1 and have the spirit of grace and supplication1 because by learning and use they can speak many hours in variety of expressions in prayer2 which is a dangerous mistake4 ,i4 ,the commodities of free extemporate prayers1 and the discommodity of prescribed or set forms1 are these following4 #a4 ,it becometh an advantage to some proud men who think themselves wiser than all the rest1 to obtrude their compositions1 that none may be thought wise enough1 or fit to speak to ,god1 but in their words2 and so introduce church tyranny4 #b4 ,it may become a hinderance to able1 worthy ministers that can do better4 #c4 ,it may become a dividing snare to the churches1 that cannot all agree and consent in such human impositions4 #d4 ,it may become an advantage to heretics when they can but get into power 7as the ,arians of old7 to corrupt all the churches and public worship2 and thus the papists have corrupted the churches by the mass4 #e4 ,it may become an engine or occasion of persecution1 and silencing all those ministers that cannot consent to such impositions4 #f4 ,it may become a means of depraving the ministry1 and bringing them to a common idleness and ignorance 7if other things alike concur74 ,for when men perceive that no greater abilities are used and required1 they will commonly labour for and get no greater1 and so will be unable to pray without their forms of words4 #g4 ,and by this means christian religion may decay and grow into contempt2 for though it be desirable that its own worth should keep up its reputation and success1 yet it never hitherto was so kept up without the assistance of ,god's eminent gifts and graces in his ministers2 but wherever there hath been a learned1 able1 holy1 zealous1 diligent ministry1 religion usually hath flourished2 and wherever there hath been an ignorant1 vicious1 cold1 idle1 negligent1 and reproached ministry1 religion usually hath died and been reproached4 ,and we have now no reason to look for that which never was1 and that ,god should take a new course in the world4 ,and the opinion of imposing forms of prayer1 may draw on the opinion of imposing forms of preaching as much1 and of restraining free preaching as much as free praying1 as we see in ,muscovy4 ,and then when nothing but bare reading is required1 nothing more will be ordinarily sought2 and so the ministry will be the scorn of the people4 #i4 ,and it will be a shameful and uncomfortable failing1 when a minister is not able on variety of occasions1 to vary his prayers accordingly2 and when he cannot go any further than his book or lesson2 it being as impossible to make prayers just fitted to all occasions which will fall out1 as to make sermons fit for all1 or1 as they say1 to make a coat for the moon2 and the people will contemn the ministers when they perceive this great deficiency4 #aj4 ,and it is a great difficulty to many ministers to learn and say a form without book2 so that they that can all day speak what they know1 can scarce recite a form of words one quarter of an hour1 the memory more depending upon the body and its temper1 than the exercise of the understanding doth4 ,he that is tied just to these words and no other1 is put upon double difficulties 7like him that on height must walk on a narrow plank1 where the fear of falling will make him fall72 but he that may express the just desires of his soul in what words occur that are apt and decent1 is like one that hath a field to walk in3 for my own part1 it is easier to me to pray or preach six hours in freedom1 about things which ,i understand1 than to pray or preach the tenth part of an hour in the fetters of a form of words which ,i must not vary4 ,and so the necessity of a book coming in1 doth bring down the reputation of the minister's abilities in the people's eyes4 #aa4 ,but the grand incommodity1 greater than all the rest1 is1 that it usually occasioneth carelessness1 deadness1 formality1 and heartless lip-labour in our prayers to ,god2 whilst the free way of present prayer tendeth to excite our cogitations to consider what we say4 ,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 hypocrisy1 and to draw near to ,god with their lips when their hearts are far from him1 and are gratified in their self-deceit1 whilst parrot-like they speak the words which they regard not1 and their tongues do overgo their hearts2 but even better men are greatly tempted to dead remissness3 ,i mean both the speakers and the hearers2 for1 7#a47 ,it is natural to man's mind to have a slothful weariness as well as his body2 and to do no more than he findeth a necessity of doing2 and though ,god's presence alone should suffice to engage all the powers of our souls1 yet sad experience telleth us1 that ,god's eye and man's together will do more with almost all men1 than one alone4 ,and therefore no men's thoughts are so accurately governed as their words4 ,therefore when a minister knoweth beforehand that1 as to man's approbation1 he hath no more to do but to read that which he seeth before him1 he is apt to let his thoughts fly abroad1 and his affections lie down1 because no man taketh account of these2 but in extemporate diversified prayer1 a man cannot do it without an excitation of his understanding to think 7to the utmost7 what to say2 and an excitation of his affections1 to speak with life1 or else the hearers will perceive his coldness4 ,and though all this may be counterfeit and hypocritically affected1 yet it is a great help to seriousness and sincerity to have the faculties all awake2 and it is a great help to awaken them to be under such a constant necessity even from man4 ,as those that are apt to sleep at prayer1 will do it less when they know men observe them1 than at another time4 7#b47 ,and both to speaker and hearers1 human frailty maketh it hard to be equally affected with the same thing spoken a hundred times1 as we are at first when it is new1 and when it is clothed in comely variety of expressions4 ,as the same book affecteth us not at the twentieth reading as it did at the first4 ,say not1 it is a dishonourable weakness to be thus carried by the novelty of things or words2 for though that be true1 it is a dishonour common to all mankind1 and a disease which is your own1 and which ,god alloweth us all lawful means to cure1 and to correct the unhappy effects while it is uncured4 #ab4 ,lastly1 set forms serve unworthy men to hide their unworthiness by1 and to be the matter of a controversy in which they may vent their envy against them that are abler and holier than themselves4 ,,iii4 ,having now truly showed you the commodities and incommodities of both the ways1 for the other question1 ,which of them is the best8 ,i must give you but some rules to answer it yourselves4 #a4 ,that is best which hath most and greatest commodities1 and fewest and least discommodities4 #b4 ,for neither of them is forbidden1 in itself considered1 nor evil1 but by accident4 #c4 ,one may have more commodities and the other more discommodities in one country and age than in another1 and with some persons than with others4 #d4 ,sober christians should be very backward in such cases to quarrel with the churches where they live or come1 but humbly submit to them in lawful things1 though they think them inconvenient2 because it is not they that are the governors and judges4 #e4 ,the commands of authority and the concord of the churches may weigh down many lighter accidents4 #f4 ,i crave leave to profess that my own judgment is1 that somewhat of both ways joined together will best obviate the incommodities of both4 ,to have so much wholesome1 methodical1 unquestionable forms as near as may be in ,scripture phrase1 as is necessary to avoid the inconvenience of a total exclusion of forms1 and to the attainment of their desirable ends2 and to have so much withal of freedom in prayer1 as is necessary to its ends1 and to avoid the deadness1 formality1 and other incommodities of forms alone4 ,though by this opinion ,i cross the conceits of prejudiced men on both extremes1 ,i think ,i cross not the judgment of the church of ,england1 which alloweth free prayers in the pulpit1 and at the visitation of the sick2 and ,i cross not the opinion of any ancient church that ever ,i read of1 nor of the fathers and pastors whose works are come to our hands2 nor yet of ,luther1 ,melancthon1 ,bucer1 ,zuinglius1 ,calvin1 ,beza1 ,zanchius1 and the rest of our famous reformers2 nor yet of the famous nonconformists of ,england1 ,cartwright1 ,hildersham1 ,greenham1 ,perkins1 ,bain1 ,amesius1 c4 and ,i less fear erring in all this company1 than with those on either of the extremes4#cba #cba ,i have a manuscript of ,mr4 ,cartwright's in which1 having fully proved the falsehood of ,sutliff's suspicion that he was acquainted with ,hacket's project1 he answereth his charge1 as if he were against forms of prayer1 that all the years that he lived at ,middleburg and ,antwerp1 he constantly used the same form before sermon1 and mostly after sermon1 and also did read prayers in the church2 and that since he seldom concluded but with the ,lord's prayer4 ,quest4 ,,lxxix4 ,is it lawful to forbear the preaching of some truths1 upon man's prohibition1 that ,i may have liberty to preach the rest2 yea1 and to promise beforehand to forbear them8 ,or to do it for the church's peace8 ,answ4 #a4 ,some truths are of so great moment and necessity1 that without them you cannot preach the gospel in a saving sort4 ,these you may not forbear1 nor promise to forbear4 #b4 ,some truths are such as ,god at that time doth call men eminently to publish and receive 7as against some heresy when it is at the very height1 or the church in greatest danger of it72 or concerning some duty which ,god then specially calleth men to perform 7as the duty of loyalty just in the time of a perilous rebellion1 c47 ,such preaching being a duty1 must not be forborne1 when it cannot be performed upon lawful terms4 #c4 ,but some truths are controverted among good men2 and some are of a lower nature and usefulness3 and concerning these ,i further say1 7#a47 ,that you may not renounce them or deny them1 nor subscribe to the smallest untruth for liberty to preach the greatest truth4 7#b47 ,but you may for the time that the church's benefit requireth it1 both forbear to preach them1 and promise to forbear1 both for the church's peace1 and for that liberty to preach the gospel1 which you cannot otherwise obtain4 ,the reasons are1 #a4 ,because it is not a duty to preach them at that time2 for no duty is a duty at all times3 affirmative precepts bind not ad semper1 because man cannot always do them4 #b4 ,it is a sin to prefer a lesser truth or good before a greater4 ,you cannot speak all things at once4 ,when you have all done1 some1 yea1 a thousand must be by you omitted4 ,therefore the less should be omitted rather than the greater4 #c4 ,you have your office to the church's edification4 ,preaching is made for man1 and not man for preaching4 ,but the church's edification requireth you rather to preach the gospel1 than that opinion or point which you are required to forbear4 ,without this the hearers may be saved1 but not without the gospel4 ,and what a man may do and must do1 he may on good occasion promise to do4 ,he that thinketh diocesans1 or liturgies1 or ceremonies unlawful1 and yet cannot have leave to preach the gospel 7in time of need7 unless he will forbear1 and promise to forbear to preach against them1 may and ought so to do and promise1 rather than not to preach the gospel4 ,object4 ,but if men imprison or hinder me from preaching1 that is their fault2 but if ,i voluntarily forbear any duty1 it is my own fault4 ,answ4 #a4 ,it is to forbear a sin1 and not a duty at that time2 it is no more a duty than reading1 or singing1 or praying at sermon time4 #b4 ,when you are in prison1 or know in all probability you shall be there1 though by other men's fault1 it is your own fault if you will deny a lawful means to avoid it3 for your not preaching the gospel is then your own sin1 as well as other men's2 and theirs excuseth not yours4 ,quest4 ,,lxxx4 ,may or must a minister silenced1 or forbid to preach the gospel1 go on still to preach it1 against the law8 ,answ4 ,distinguish between1 #a4 ,just silencing1 and unjust4 #b4 ,necessary preaching1 and unnecessary4 #a4 ,some men are justly forbidden to preach the gospel3 as1 #a4 ,those that are utterly unable1 and do worse than nothing when they do it4 #b4 ,those that are heretics and subvert the essentials of christianity or godliness4 #c4 ,those that are so impious and malignant1 that they turn all against the practice of that religion which they profess2 in a word1 all that do 7directly7 more hurt than good4 #b4 ,in some places there are so many able preachers1 that some tolerable men may be spared1 if not accounted supernumeraries2 and the church will not suffer by their silence4 ,but in other countries either the preachers are so few1 or so bad1 or the people so very ignorant1 and hardened1 and ungodly1 or so great a number that are in deep necessity1 that the need of preaching is undeniable4 ,and so ,i conclude1 #a4 ,that he that is justly silenced1 and is unfit to preach1 is bound to forbear4 #b4 ,he that is silenced by just power1 though unjustly1 in a country that needeth not his preaching1 must forbear there1 and if he can must go into another country where he may be more serviceable4 #c4 ,magistrates may not ecclesiastically ordain ministers or degrade them1 but only either give them liberty1 or deny it them as there is cause4 #d4 ,magistrates are not the fountain of the ministerial office1 as the sovereign is of all the civil power of inferior magistrates2 but both offices are immediately from ,god4 #e4 ,magistrates have not power from ,god to forbid men to preach in all cases1 nor as they please1 but justly only and according to ,god's laws4 #f4 ,men be not made ministers of ,christ only pro tempore or on trial1 to go off again if they dislike it2 but are absolutely dedicated to ,god1 and take their lot for better and for worse2 which maketh the ,romanists say1 that ordination is a sacrament 7and so it may be aptly called72 and that we receive an indelible character1 that is1 an obligation during life1 unless ,god himself disable us4 #g4 ,as we are nearlier devoted and related to ,god1 than church lands1 goods1 and temples are1 so the sacrilege of alienating a consecrated person unjustly1 is greater and more unquestionable than the sacrilege of alienating consecrated houses1 lands1 or things4 ,and therefore no minister may sacrilegiously alienate himself from ,god and his undertaken office and work4 #h4 ,we must do any lawful thing to procure the magistrate's licence to preach in his dominions4 #i4 ,all men silenced or forbidden by magistrates to preach1 are not thereby obliged or warranted to forbear4 ,for1 #a4 ,the apostles expressly determine it1 ,acts iv4 #ai1 ,whether it be better to hearken to ,god rather than to you1 judge ye4 #b4 ,christ oft foretold his servants1 that they must preach against the will of rulers1 and suffer by them4 #c4 ,the apostles and ordinary ministers also for #cjj years after ,christ did generally preach against the magistrate's will1 throughout the ,roman empire and the world4 #d4 ,the orthodox bishops commonly took themselves bound to preach when ,arian or other heretical emperors forbad them4 #e4 ,a moral duty of stated necessity to the church and men's salvation is not subjected to the will of men for order's sake3 for order is for the thing ordered and for the end4 ,magistrates cannot dispense with us1 for not loving our neighbours1 or not showing mercy to the poor1 or saving the lives of the needy in famine and distress4 ,else they that at last shall hear1 ,i was hungry and ye fed me not1 ,i was naked and ye clothed me not1 ,i was in prison and ye visited me not1 might oft say1 ,our parents1 masters1 or magistrates forbad us4 ,yet a lesser moral duty may be forbidden by the magistrate for the sake of a greater1 because then it is no duty indeed1 and may be forborne if he forbid it not2 as to save one man's life1 if it would prove the death of a multitude2 or to save one man's house on fire1 if so doing would fire many4 ,therefore1 #aj4 ,it is lawful and a duty to forbear some certain time or number of sermons1 prayers1 or sacraments1 c4 when either the present use of them would apparently procure more hurt than good1 or when the forbearance were like to procure more good than the doing of them2 for they are all for our edification1 and are made for man1 and not man for them 7though for ,god74 ,as if forbearing this day would procure me liberty for many days' service afterward1 c4 #aa4 ,it is not lawful at the command of man to forsake or forbear our calling and duty1 when it is to be judged necessary to the honour of ,god1 to the good of the church1 and of men's souls2 that is1 when as in ,daniel's case1 ,dan4 vi4 our religion itself and our owning the true ,god1 doth seem suspended by the suspense of our duty2 or when the multitude of ignorant1 hardened1 ungodly souls1 and the want of fit men for number and quality1 doth put it past controversy1 that our work is greatly necessary4 #ab4 ,those that are not immediately called by ,christ as were the apostles1 but by men1 being yet statedly obliged to the death when they are called1 may truly say as ,paul1 ,necessity is laid upon me1 and woe be to me if ,i preach not the gospel4#cbb #ac4 ,papists and protestants concur in this judgment4 ,papists will preach when the law forbids them2 and the judgment of protestants is1 among others1 by ,bishop ,bilson of ,subjection1 and ,bishop ,andrews1 ,tortur4 ,tort4 plainly so asserted4 #ad4 ,but all that are bound to preach1 are not bound to do it to the same number1 nor in the same manner2 as they have not the same opportunity and call4 ,whether it shall be1 in this place or that1 to more or fewer1 at this hour or that1 are not determined in ,scripture1 nor alike to all4 #ae4 ,the temples1 tithes1 and such adjuncts of worship and ministry1 are at the magistrate's disposal1 and must not be invaded against his laws4 #af4 ,where any are obliged to preach in a forbidden1 discountenanced state1 they must study to do it with such prudence1 caution1 peaceableness1 and obedience in all the lawful circumstantials1 as may tend to maintain peace and the honour of magistracy1 and to avoid temptations to sedition1 and unruly passions4 #cbb ,matt1 xxviii4 #bj2 ,rom4 x4 #ad2 #a ,cor4 ix4 #af2 ,acts v4 #db2 x4 #db2 #b ,tim4 iv4 #a1 #b2 ,acts viii4 #d1 #ab2 xv4 #ce4 ,quest4 ,,lxxxi4 ,may we lawfully keep the ,lord's day as a fast8 ,answ4 ,not ordinarily2 because ,god hath made it a day of thanksgiving2 and we must not pervert it from the use to which it was appointed by ,god4 ,but in case of extraordinary necessity1 it may be done3 as1 #a4 ,in case that some great judgment call us so suddenly to humiliation and fasting1 as that it cannot be deferred to the next day 7as some sudden invasion1 fire1 sickness1 c47 #b4 ,in case by persecution the church be denied liberty to meet on any other day1 in a time when public fasting and prayer is a duty4 #c4 ,in case the people be so poor1 or servants1 children1 and wives be so hardly restrained1 that they cannot meet at any other time4 ,it is lawful in such cases1 because positives give way to moral or natural duties1 cteris paribus1 and lesser duties unto greater3 the sabbath is made for man1 and not man for the sabbath4#cbc #cbc ,luke vi4 #e2 xiii4 #ae2 ,mark ii4 #bg4 ,quest4 ,,lxxxii4 ,how should the ,lord's day be spent in the main8 ,answ4 ,i have so far opened that in the family directions1 that ,i will now only say1 #a4 ,that eucharistical worship is the great work of the day2 and that it should be kept as a day of public thanksgiving for the whole work of redemption1 especially for the resurrection of our ,lord4#cbd #b4 ,and therefore the celebration of the sacrament of the ,lord's supper was always a chief part of its observation in the primitive churches3 not merely for the sacrament's sake2 but because with it was still joined all the laudatory and thanksgiving worship4 ,and it was the pastor's work so to pray1 and praise ,god1 and preach to the people1 as tendeth most to possess their souls with the liveliest sense of the love of the ,father1 the grace of the ,son1 and the communion of the ,holy ,spirit1 on the account of our redemption4 #c4 ,though confession of sin and humiliation must not be the chief work of the day1 yet it may and must come in1 as in due subordination to the chief4 #a4 ,because there are usually many persons present1 who are members only of the visible church1 and are not fit for the laudatory and rejoicing part4 #b4 ,because while we are in the flesh1 our salvation is imperfect1 and so are we2 and much sin still remaineth1 which must be a grief and burden to believers3 and therefore while sin is mixed with grace1 repentance and sorrow must be mixed with our thanksgivings1 and we must rejoice with trembling4 ,and though we receive a kingdom which cannot be moved1 yet must our acceptable service of ,god be with reverence and godly fear1 because our ,god is a consuming fire4#cbe #c4 ,our sin and misery being that which we are saved from1 doth enter the definition of our salvation4 ,and without the sense of them1 we can never know aright what mercy is1 nor ever be truly glad and thankful4 ,but yet take heed that this subordinate duty be not pretended1 for the neglecting of that thanksgiving which is the work of the day4 #cbd ,psal4 xcii4 #a-e2 cxviii4 #a-c1 #ae1 #ai1 #bc1 #bd1 #bg-bi2 ,acts xx4 #g1 #i2 ,rev4 i4 #aj2 ,acts xxiv4 #ad1 #be1 #bf1 c42 ,psal4 xvi4 #g-aj2 #a ,cor4 xvi4 #a1 #b4 #cbe ,psal4 ii4 #i-aa2 ,heb4 xii4 #bh1 #bi4 ,quest4 ,,lxxxiii4 ,may the people bear a vocal part in worship1 or do any more than say1 ,amen8 ,answ4 ,yes3#cbf the people should say ,amen2 that is1 openly signify their consent4 ,but the meaning is not that they must do no more1 nor otherwise express their consent saving by that single word4 ,for1 #a4 ,there is no scripture which forbiddeth more4 #b4 ,the people bear an equal part in singing the psalms2 which are prayer1 and praise1 and instruction4 #c4 ,if they may do so in the psalms in metre1 there can no reason be given but they may lawfully do so in the psalms in prose2 for saying them and singing them are but modes of utterance2 both are the speaking of prayer and praise to ,god3 and the ancient singing was liker our saying1 than to our tunes1 as most judge4 #d4 ,the primitive christians were so full of the zeal and love of ,christ1 that they would have taken it for an injury and a quenching of the ,spirit1 to have been wholly restrained from bearing their part in the praises of the church4 #e4 ,the use of the tongue keepeth awake the mind1 and stirreth up ,god's graces in his servants4 #f4 ,it was the decay of zeal in the people that first shut out responses2 while they kept up the ancient zeal1 they were inclined to take their part vocally in their worship2 and this was seconded by the pride and usurpation of some priests thereupon1 who thought the people of ,god too profane to speak in the assemblies1 and meddle so much with holy things4 ,yet the very remembrance of former zeal1 caused most churches to retain many of the words of their predecessors1 even when they lost the life and spirit which should animate them4 ,and so the same words came into the liturgies1 and were used by too many customarily1 and in formality1 which their ancestors had used in the fervour of their souls4 #f4 ,and if it were not that a dead-hearted1 formal people1 by speaking the responses carelessly and hypocritically1 do bring them into disgrace with many that see the necessity of seriousness1 ,i think few good people would be against them now4 ,if all the serious1 zealous christians in the assembly speak the same words in a serious manner1 there will appear nothing in them that should give offence4 ,if in the fulness of their hearts1 the people should break out into such words of prayer1 or confession1 or praise1 it would be taken for an extraordinary pang of zeal2 and were it unusual1 it would take exceedingly4 ,but the better any thing is1 the more loathsome it appeareth when it is mortified by hypocrisy and dead formality1 and turned into a mockery1 or an affected1 scenical act4 ,but it is here the duty of every christian to labour to restore the life and spirit to the words1 that they may again be used in a serious and holy manner as heretofore4 #g4 ,those that would have private men pray and prophesy in public1 as warranted by #a ,cor4 xiv4 ,ye may all speak1 c4 do much contradict themselves1 if they say also that a layman may say nothing but ,amen4 #h4 ,the people were all to say ,amen in ,deut4 xxvii4 #ae1 #af1 #ah-bj1 c4 ,and yet they oftentimes said more4 ,as ,exod4 xix4 #h1 in as solemn an assembly as any of ours1 when ,god himself gave ,moses a sermon 7in a form of words7 to preach to the people1 and ,moses had repeated it as from the ,lord1 7it being the narrative of his mercies1 the command of obedience1 and the promises of his great blessings upon that condition17 all the people answered together and said1 ,all that the ,lord hath spoken we will do4 ,the like was done again1 ,exod4 xxiv4 #c1 and ,deut4 v4 #bg4 ,and lest you should think either that the assembly was not as solemn as ours1 or that it was not well done of the people to say more than ,amen1 ,god himself who was present declared his approbation1 even of the words1 when the speakers' hearts were not so sincere in speaking them as they ought3 ver4 #bh1 #bi1 ,and the ,lord heard the voice of your words when you spake unto me1 and the ,lord said unto me1 ,i have heard the voice of the words of this people--,they have well said all that they have spoken4 ,o that there were such a heart in them--4 ,object4 ,but this is but a speech to ,moses1 and not to ,god4 ,answ4 ,i will recite to you a form of prayer which the people themselves were to make publicly to ,god3 ,deut4 xxvi4 #ac-ae1 ,then shalt thou say before the ,lord thy ,god1 ,i have brought away the hallowed things out of my house1 and also have given them unto the ,levite and unto the stranger1 to the fatherless1 and to the widow1 according to all thy commandments which thou hast commanded me3 ,i have not transgressed thy commandments1 neither have ,i forgotten them4 ,i have not eaten thereof in my mourning1 neither have ,i taken away ought thereof for any unclean use1 nor given ought thereof for the dead2 but ,i have hearkened to the voice of the ,lord my ,god1 and have done according to all that thou hast commanded me4 ,look down from thy holy habitation1 from heaven1 and bless thy people ,israel1 and the land which thou hast given us1 as thou swarest unto our fathers1 a land that floweth with milk and honey4 ,is not here a full form of prayer to be used by all the people8 ,and remember that ,joseph and ,mary1 and ,christ himself1 were under this law1 and that you never read that ,christ found fault with the people's speech1 nor spake a word to restrain it in his churches4 ,in ,lev4 ix4 #bd1 ,when all the people saw the glory of the ,lord1 and the fire that came out from it1 and consumed the burnt offering1 they shouted and fell on their faces2 which was an acclamation more than bare amen4 #b ,kings xxiii4 #b1 #c1 ,king ,josiah went up into the house of the ,lord1 and all the men of ,judah1 c4 and the priests and the prophets1 and all the people1 both small and great3 and he read in their ears all the words of the book of the covenant4 ,and the king stood by a pillar1 and made a covenant before the ,lord1 to walk after the ,lord1 and to keep his commandments1 c4 with all their heart1 and all their soul1 c4 ,and all the people stood to the covenant4 ,where1 as a king is the speaker1 it is like that the people used some words to express their consent4 #a ,chron4 xvi4 #ce1 #cf1 when ,david delivered a psalm for a form of praise3 in which it is said to the people1 ver4 #ce1 ,and say ye1 ,save us1 ,o ,god of our salvation1 and gather us together1 and deliver us from the heathen1 that we may give thanks to thy holy name1 and glory in thy praise4 ,blessed be the ,lord ,god of ,israel for ever and ever4 ,all the people said1 ,amen1 and praised the ,lord4 ,where it is like that their praising the ,lord was more than their amen4 ,and it is a command1 ,psal4 lxvii4 #c1 #e1 ,let all the people praise thee1 ,o ,god1 let all the people praise thee4 ,and he that will limit this to single persons1 or say that it must not be vocally in the church1 or it must be only in metre and never in prose1 or only in tunes and not without1 must prove it1 lest he be proved an adder to ,god's word4 ,but it would be tedious to recite all the repeated sentences in the ,psalms1 which are commonly supposed to be the responses of the people1 or repeated by them4 ,and in ,rev4 xiv4 #b1 #c1 the voice as of many waters and as of a great thunder1 and the voice of harpers harping with their harps1 who sung a new song before the throne and before the four beasts and the elders1 a song which none could learn but the hundred forty and four thousand which were redeemed from the earth1 which were not defiled with women1 who were virgins and followed the ,lamb1 c4 doth seem very plainly to be spoken of the praises of all the saints4 ,chap4 xvii4 #ae1 by waters is meant people1 multitudes1 c4 ,and chap4 xix4 #e-h1 there is expressly recited a form of praise for all the people3 ,a voice came out of the throne1 saying1 ,praise our ,god1 all ye his servants1 and ye that fear him1 both small and great4 ,and ,i heard as it were the voice of a great multitude1 and as the voice of many waters1 and as the voice of mighty thunderings1 saying1 ,alleluia3 for the ,lord ,god omnipotent reigneth4 ,let us be glad1 and rejoice1 and give honour to him2 for the marriage of the ,lamb is come1 and his wife hath made herself ready4 ,and to her it was granted1 c4 ,and indeed he that hath styled all his people priests to ,god1 and a holy and royal priesthood1 to offer up spiritual sacrifices acceptable to ,god by ,jesus ,christ1 and to show forth the praises 7 1 the virtues7 of him that hath called us out of darkness into his marvellous light1 doth seem not to take them for so profane a generation1 as to be prohibited from speaking to ,god in public any otherwise than by the mouth of a priest4 ,and it seemeth to be more allowed 7and not less7 under the gospel1 than under the law2 because then the people1 as under guilt1 were kept at a greater distance from ,god1 and must speak to him more by a priest that was a type of ,christ our ,intercessor4#cbg ,but now we are brought nigh1 and reconciled to ,god1 and have the spirit of sons1 and may go by ,christ alone unto the ,father4 ,and therefore though it be true that ministers yet are sub-intercessors under ,christ our ,high ,priest1 yet they are rarely called priests1 but described more in the ,new ,testament by other parts of their office4 ,object4 ,but the people's responses make a confused noise in the assemblies1 not intelligible4 ,answ4 ,all things are ill done1 that are done by ill men that carnally and formally slubber it over3 but if the best and holiest people would unanimously set themselves to do it1 as they do in singing psalms1 so that they did not only stand by to be the hearers of others1 it would be done more orderly and spiritually1 as well as singing is4 #cbf #a ,cor4 xiv42 ,psal4 cl42 lxxxi4 #b1 #c2 xcviii4 #e2 xciv4 #a-c1 c42 cv4 #b1 #g1 c42 cxlv4 throughout2 ,col4 iii4 #af4 #cbg ,numb4 i4 #ed2 iii4 #aj1 #ca2 ,exod4 xx42 ,heb4 iv4 #af1 #ag2 ,eph4 ii4 #ac2 ,heb4 xii4 #ah1 #ba-bc4 ,quest4 ,,lxxxiv4 ,is it not a sin for our clerks to make themselves the mouth of the people1 who are no ordained ministers of ,christ8 ,answ4 #a4 ,in those places where ordained deacons do it1 this objection hath no place4 #b4 ,the clerks are not appointed to be the mouth of the people1 but only each clerk is one of the people commanded to do that which all should do1 lest it should be wholly left undone4 ,if all the congregation will speak all that the clerk doth1 it will answer the primary desire of the church governors1 who bid the people do it2 but if they that will not do it themselves1 shall pretend that the clerk doth usurp the ministry1 because he ceaseth not as well as they2 they might as well say so by a few that should sing psalms in the church1 when the rest are against it and forbear4 ,may not a man do his duty in singing or saying1 when you refuse yours1 without pretending to be your mouth1 or usurping the ministry8 ,quest4 ,,lxxxv4 ,are repetitions of the same words in church prayers1 lawful8 ,answ4 #a4 ,it is not lawful to affect them as the heathens1 who think they shall be heard for their battology1 or saying over the same words1 as if ,god were moved by them1 as by a charm4#cbh #b4 ,nor is it lawful to do that which hath a strong appearance of such a conceit1 and thereby to make ,god's worship ridiculous and contemptible2 as the papists in their psalters1 and prayer books1 repeating over the name of ,jesus1 and ,mary1 so oft together as maketh it seem a ludicrous canting4 ,but1 #a4 ,it is lawful to speak the same words from fulness and fervency of zeal2 #b4 ,and when we are afraid to give over lest we have not yet prevailed with ,god4 #c4 ,and in ,god's solemn praises 7sung or said7 a word or sentence oft repeated sometimes hath an elegancy1 and affecting decency2 and therefore it is so often used in the ,psalms2 yea1 and in many ,scripture prayers4 #d4 ,in such cases1 to bring a serious urgency of spirit to the repeated words1 and not to quarrel with the repetitions1 is the duty of one that joineth with true christian assemblies1 as a son of piety and peace4#cbi #cbh ,matt4 vi4 #ah4 #cbi ,psal4 cxxxvi42 cvii1 #h1 #ac1 #ba1 c4 ,quest4 ,,lxxxvi4 ,is it lawful to bow at the naming of ,jesus8 ,answ4 ,the question either respecteth the person of ,jesus1 named by any of his names1 or else this name ,jesus only4 ,and that either simply in itself considered2 or else comparatively1 as excluding1 or not including1 other names4 #a4 ,that the person of ,jesus is to be bowed to1 ,i never knew a christian deny4 #b4 ,that we may lawfully express our reverence by bowing1 when the names1 ,god1 ,jehovah1 ,jesus ,christ1 c4 are uttered1 ,i have met with few christians who deny1 nor know ,i any reason to deny it4 #c4 ,had ,i been fit to have prescribed directions to other ministers or churches1 ,i would not have persuaded1 much less commanded1 them to bow at the name of ,jesus1 any more than at the name of ,god1 ,jehovah1 ,christ1 c4 for many reasons which the reader may imagine1 though ,i will not now mention them4 #d4 ,but if ,i live and join in a church where it is commanded and peremptorily urged to bow at the name of ,jesus1 and where my not doing it would be divisive1 scandalous1 or offensive1 ,i will bow at the name of ,god1 ,jehovah1 ,jesus1 ,christ1 ,lord1 c4 one as well as the other2 seeing it is not bowing at ,christ's name that ,i scruple1 but the consequents of seeming to distinguish and prefer that name alone before all the rest4#ccj #ccj ,mic4 vi4 #f2 ,jer4 xxiii4 #bg2 ,isa4 lii4 #e1 #f2 xxix4 #bd2 xlii4 #h1 #i2 ,psal4 ii4 #aj1 #aa2 ,phil4 ii4 #b1 #i-ab2 ,psal4 xxxiv4 #c2 lxvi4 #b2 lxviii4 #d2 lxxii4 #ai2 lxxvi4 #a1 #b2 xcvi4 #b2 c4 #d2 cxi4 #i2 cxlviii4 #ac2 cxlix4 #c2 ,isa4 ix4 #f1 #g2 xii4 #d2 ,psal4 cxxxviii4 #b1 #c2 ,rev4 xv4 #d2 #a ,chron4 xxix4 #bj2 #b ,chron4 xxix4 #cj4 ,quest4 ,,lxxxvii4 ,is it lawful to stand up at the gospel as we are appointed8 ,answ4 #a4 ,had ,i been a prescriber to others myself1 ,i should not have required the church to stand up at the reading of one part of a chapter by the name of the gospel1 and not at the same words when the whole chapter is read4 #b4 ,but if ,i live where rulers peremptorily command it1 7,i suppose not forbidding us to stand up at the gospel read in chapters1 but selecting this as an instance of their signified consent to the gospel1 who will do no more17 ,i would obey them rather than give offence1 by standing up at the reading of the chapters and all2 which ,i suppose will be no violation of their laws4 ,quest4 ,,lxxxviii4 ,is it lawful to kneel when the decalogue is read8 ,answ4 #a4 ,if ,i lived in a church that mistook the commandments for prayers1 as many ignorant people do1 ,i would not so harden them in that error4 #b4 ,and if ,i knew that many of the people present are of that mind1 ,i had rather do nothing that might scandalize or harden them in it4 ,but1 #a4 ,that the thing in itself is lawful1 is past doubt3 as we may kneel to the king when we hear him or speak to him2 so it is lawful to kneel to ,god1 when we read a chapter or hear it read1 and specially the decalogue so terribly delivered1 and written by his own finger in stone4 #b4 ,and if it be peremptorily commanded1 and the omission would be offensive1 ,i would use it though mistaking persons are present1 7#a47 ,because ,i cannot disobey1 and also differ from the whole assembly1 without a greater hurt and scandal1 than seeming to harden that mistaking person4 7#b47 ,and because ,i could and would by other means remove that person's danger1 as from me1 by making him know that it is no prayer4 7#c47 ,and the rather in our times1 because we can get the minister in the pulpit publicly to tell the people the contrary4 7#d47 ,and in catechising it is his appointed duty so to do4 7#e47 ,and we find that the same old silly people who took the commandments for a prayer1 took the creed to be so too2 when yet none kneeled at the creed2 by which it appeareth that it is not kneeling which deceived them4 ,quest4 ,,lxxxix4 ,what gestures are fittest in all the public worship8 ,answ4 #a4 ,the customs of several countries1 putting several significations on gestures1 much varieth the case4 #b4 ,we must not lightly differ from the customs of the churches where we live in such a thing4 #c4 ,according to the present state of our churches1 and the signification of gestures1 and the necessities of men's bodies1 all considered1 ,i like best1 7#a47 ,to kneel in prayer and confession of sin 7unless it be in crowded congregations where there is not room74 7#b47 ,to stand up in actions of mere praise to ,god1 that is1 at the singing and reading of the psalms of praise1 and at the other hymns4 7#c47 ,to sit at the hearing of the word read and preached 7because the body hath a necessity of some rest74 #d4 ,had ,i my choice1 ,i would receive the ,lord's supper sitting2 but where ,i have not1 ,i will use the gesture which the church useth4 ,and it is to be noted that the church of ,england requireth the communicant only to receive it kneeling2 but not to eat or drink it kneeling when they have received it4 ,the ancient churches took it for a universal custom1 established by many general councils1 7and continued many hundred years17 that no churches should kneel in any act of adoration upon any ,lord's day in the year1 or any week day between ,easter and ,whitsuntide2 but only stand all the time4 ,but because the weariness of the body is apt to draw the mind into consent1 and make ,god's service burdensome to us1 it seemeth a sufficient compliance with their custom and the reasons of it1 if we stand up only in acts of praise 7and at the profession of our assent to the christian faith and covenant74#cca #e4 ,and because there is so great a difference between the auditors in most assemblies1 some being weak and not able to stand long1 c4 therefore it is utterly unmeet to be too rigorous in urging a uniformity of gesture1 or for any to be too censorious of other men for a gesture4 #cca #a ,chron4 xvii4 #af2 #b ,sam4 vii4 #ag4 ,quest4 ,,xc4 ,what if the pastor and church cannot agree about singing psalms1 or what version or translation to use1 or time or place of meeting1 c48 ,sidenote3 ,i meddle not here with the magistrate's part4 ,answ4 #a4 ,it is the office of the pastor to be the guide and ruler in such things1 7when the magistrate interposeth not17 and the people should obey him4 #b4 ,but if the pastor injure the church by his misguidance and mal-administration1 he ought to amend and give them satisfaction2 and if he do not1 they have their remedy before mentioned4 #c4 ,and if the people be obstinate in disobedience upon causeless quarrels1 the pastor must first labour to convince them by reason and love1 and his authority2 and if no means will bring them to submission1 he must consider whether it be better as to the public good of the church of ,christ that he comply with them1 and suffer them1 or that he depart and go to a more tractable people2 and accordingly he is to do4 ,for they cannot continue together in communion if one yield not to the other3 usually or ofttimes it will be better to leave such an obdurate1 self-willed people1 lest they be hardened by yielding to them in their sin1 and others encouraged in the like by their example2 and their own experience may at last convince them1 and make them yield to better things1 as ,geneva did when they revoked ,calvin4 ,but sometimes the public good requireth that the pastor give place to the people's folly1 and stay among them1 and rather yield to that which is not best1 7so it be otherwise lawful17 as a worse translation1 a worse version1 liturgy1 order1 time1 place1 c4 than quite forsake them4 ,and he that is in the right1 may in that case yield to him that is in the wrong1 in point of practice4 ,quest4 ,,xci4 ,what if the pastor excommunicate a man1 and the people will not forbear his communion1 as thinking him unjustly excommunicated8 ,answ4 #a4 ,either the pastor or the people are in the error4 #b4 ,either the person is a dangerous heretic1 or grossly wicked1 or not4 #c4 ,either the people do own the error or sin1 for which he is excommunicated1 or only judge the person not guilty4 #d4 ,the pastor's and the people's part in the execution must be distinguished4 ,and so ,i conclude1 #a4 ,that if the pastor err and wrong the people1 he must repent and give them satisfaction2 but if it be their error and obstinacy1 then1 #b4 ,if the pastor foreknow that the people will dissent1 in some small dispensable cases he may forbear to excommunicate one that deserveth it2 or if he know it after1 that they will not forbear communion with the person1 he may go on in his office1 and be satisfied that he hath discharged his own duty1 and leave them under the guilt of their own faults4 #c4 ,but if it be an intolerable wickedness or heresy1 7as ,arianism1 ,socinianism1 c47 and the people own the error or sin as well as the person1 the pastor is then to admonish them also1 and by all means to endeavour to bring them to repentance2 and if they remain impenitent to renounce communion with them and desert them4 #d4 ,but if they own not the crime1 but only think the person injured1 the pastor must give them the proof for their satisfaction2 and if they remain unsatisfied1 he may proceed in his office as before4 ,quest4 ,,xcii4 ,may a whole church1 or the greater part1 be excommunicated8 ,answ4 #a4 ,to excommunicate is by ministerial authority to pronounce the person unmeet for christian communion1 as being under the guilt of impenitence in heinous sin2 and to charge the church to forbear communion with him1 and avoid him1 and to bind him over to the bar of ,god4 #b4 ,the pastor of a particular church may pronounce all the church uncapable of christian communion and salvation till they repent1 e4 g4 ,if they should all be impenitent ,arians1 ,socinians1 blasphemers1 c4 for he hath authority1 and they deserve it4 ,but he hath no church that he is pastor of1 whom he can command to avoid them4 #c4 ,the neighbour pastors of the churches about them1 may1 upon full proof1 declare to their own churches1 that such a neighbour church that is fallen to ,arianism1 c4 is unmeet for christian communion and to be owned as a church of ,christ2 and therefore charge their flocks not to own them1 nor to have occasional communion with their members when they come among them4 ,for there is authority1 and a meet object1 and necessity for so doing2 and therefore it may be done4 #d4 ,but a single pastor of another church may not usurp authority over any neighbour church1 to judge them and excommunicate them1 where he hath neither call nor full proof1 as not having had opportunity to admonish them all1 and try their repentance4#ccb ,therefore the pope's excommunications are rather to be contemned1 than regarded4 #e4 ,yet if many churches turn heretics notoriously1 one single neighbour pastor may renounce their communion1 and require his flock for to avoid them all4 #f4 ,and a pastor may as lawfully excommunicate the major part of his church1 by charging the minor part to avoid them1 as he may do the minor part2 except that accidentally the inconveniences of a division may be so great1 as to make it better to forbear2 and so it may oft fall out also1 if it were the minor part4 #ccb #b ,john #aj1 #aa2 #c ,john #i1 #aj2 ,rev4 ii4 #e1 #af2 iii4 #e1 #f1 #ae4 ,quest4 ,,xciii4 ,what if a church have two pastors1 and one excommunicate a man1 and the other absolve him1 what shall the church and the dissenter do8 ,answ4 ,it was such cases that made the churches of old choose bishops1 and ever have but one bishop in one church4 ,but1 #a4 ,he that is in the wrong is first bound to repent and yield to the other4 #b4 ,if he will not1 the other in a tolerable ordinary case may for peace give way to him1 though not consent to his injurious dealing4 #c4 ,in a dubious case they should both forbear proceeding till the case be cleared4 #d4 ,in most cases1 each party should act according to his own judgment1 if the counsel of neighbour pastors be not able to reconcile them4 ,and the people may follow their own judgments1 and forbear obeying either of them formally till they agree4 ,quest4 ,,xciv4 ,for what sins may a man be denied communion1 or excommunicated8 ,whether for impenitence in every little sin2 or for great sin without impenitence8 ,answ4 #a4 ,i have showed before that there is a suspension which is but a forbearance of giving a man the sacrament1 which is only upon an accusation till his cause be tried2 and an innocent person may be falsely accused1 and so tried4 #b4 ,some sins may be of so heinous scandal1 that if the person repent of them this day1 his absolution and reception may be delayed till the scandal be removed4 #a4 ,because the public good is to be preferred before any man's personal good4 #b4 ,and the churches1 or enemies about1 cannot so suddenly know of a man's repentance4 ,if they hear of a man's murder1 perjury1 or adultery to-day1 and hear that he is absolved to-morrow1 they will think that the church consisteth of such1 or that it maketh very light of sin4 ,therefore the ancient churches delayed and imposed penances1 partly to avoid such scandal4 #c4 ,and partly because that some sins are so heinous1 that a sudden profession is not a sufficient evidence of repentance1 unless there be also some evidence of contrition4 #c4 ,but ordinarily no man ought to be excommunicated for any sin whatsoever1 unless impenitence be added to the sin4#ccc ,because he is first to be admonished to repent1 ,matt4 xviii4 #ae1 #af2 ,tit4 iii4 #aj4 ,and repentance is the gospel condition of pardon to believers4 #d4 ,a man is not to be excommunicated for every sin which he repenteth not of4 ,because1 #a4 ,else all men should be excommunicated4 ,for there are in all men some errors about sin and duty1 and so some sins which men cannot yet perceive to be sin4 #b4 ,and ministers are not infallible1 and may take that for a sin which is no sin1 and so should excommunicate the innocent4 #c4 ,and daily unavoidable infirmities1 though repented of1 yet awaken not the soul sometimes to a notable contrition2 nor are they fit matter for the church's admonition4#ccd ,a man is not to be called openly to repentance before the church for every idle word1 or hour4 #d4 ,therefore to excommunication these two must concur3 #a4 ,a heinousness in the sin4 #b4 ,impenitence after due admonition and patience4 #ccc ,luke xiii4 #c1 #e2 ,acts ii4 #cg-ci1 c4 #ccd ,gal4 vi4 #a-d2 ,james iii4 #a-c4 ,quest4 ,,xcv4 ,must the pastors examine the people before the sacrament8 ,answ4 #a4 ,regularly they should have sufficient notice after they come to age that they own their baptismal covenant1 and that they have that due understanding of the sacrament and the sacramental work1 and such a christian profession as is necessary to a due participation4 #b4 ,but this is fitliest done at their solemn transition out of their infant church state into their adult3 and it is not necessarily to be done every time they come to the ,lord's table 7unless the person desire help for his own benefit72 but only once1 before their first communicating3 if it be the satisfaction of the pastor or church that is intended by it4 ,quest4 ,,xcvi4 ,is the sacrament of the ,lord's supper a converting ordinance8 ,answ4 ,you must distinguish1 #a4 ,between the conversion of infidels without the church1 and of hypocrites within it4 #b4 ,between the primary and the secondary intention of the institutor4 #c4 ,between the primary duty of the receiver1 and the event4 ,and so ,i conclude1 #a4 ,that ,god did not command ministers to give infidels the ,lord's supper to convert them to christianity4 #b4 ,he requireth us to give it to none but those that profess themselves converted from infidelity and a state of wickedness1 and to none that profess not true saving faith and repentance4 #c4 ,god never commanded or allowed any infidel to demand or receive it to his conversion4 #d4 ,god commandeth the pastors of the church to deliver it to hypocrites1 7who at the heart are infidels1 or impenitent and ungodly17 if they profess faith and repentance1 and desire or require it4#cce #e4 ,there is much in the nature of the sacrament1 which tendeth to the conversion of a hypocrite4 #f4 ,and ,god often blesseth it to the conversion of hypocrites2 so that it may thence be said to be his secondary intention4 #g4 ,but yet he that knoweth himself to be a mere hypocrite1 or void of saving faith and repentance1 should not come first and immediately to the sacrament1 to be converted by it2 but should first so long hear1 read1 meditate1 and pray1 till he repent and believe1 and his heart consent to the covenant of ,god2 and then he should come with penitent contrition1 and solemnly renew his covenant in this sacrament1 and there receive a sealed pardon4 #cce ,luke xxii4 #ai2 #a ,cor4 xi4 #bd2 ,acts ii4 #cg1 #ch2 ,matt4 xxviii4 #ai1 #bj2 #a ,cor4 x4 #af2 #b ,cor4 vi4 #ad2 ,acts viii4 #ac1 #cg1 #ch2 #a ,cor4 xi4 #bg-cj4 ,quest4 ,,xcvii4 ,must no man come to the sacrament1 that is uncertain or doubtful of the sincerity of his faith and repentance8 ,answ4 #a4 ,he that is sure of his unsoundness and hypocrisy should not come4#ccf #b4 ,he that upon trial is not sure1 but yet as far as he can understand his own heart and life1 doth judge himself an impenitent hypocrite1 should use other means to know himself certainly1 and fullier to repent before he cometh4 ,and though some melancholy and timorous persons be falsely persuaded that they are impenitent1 yet it is better that such forbear the sacrament1 while they use other means for their better acquaintance with themselves1 than that all the hypocrites1 and wicked1 impenitent people be told that it is their duty to come1 if they can but make themselves uncertain whether they be impenitent or not4 #c4 ,but he that after the best endeavours he can use to know himself1 can say1 ,i am not certain that ,i truly repent1 but as far as ,i can know my heart ,i do2 is not to be hindered from the sacrament by that uncertainty4 #a4 ,for few of the best attain to a full certainty of their own sincerity4 #b4 ,and all that can be expected from us is1 that we proceed according to the best of our understandings1 and the best acquaintance with ourselves that we can get4 #c4 ,and otherwise it would keep us from all other duties proper to true christians2 as from thanksgiving for our justification1 sanctification1 adoption1 c4 #d4 ,he that only erreth about the nature of true faith and repentance1 and not about the reality of it in himself1 should not be kept away by that error2 as if he can say1 ,as far as ,i know my heart1 ,i am willing to part with every known sin1 and to know every sin that ,i may part with it2 but ,i am afraid this is not true repentance2 or he that saith1 ,i believe the gospel to be true1 and ,i am willing to have ,christ upon his covenant terms1 and wholly to resign myself unto him2 but ,i am afraid yet that ,i am not a true believer4 ,this person is truly penitent1 and is a true believer1 and therefore ought to come4 #e4 ,the case de esse1 whether a man be a true christian or not1 is in order before the case de scire1 whether he be certain of it1 or not4#ccg ,he that is a hypocrite is bound by ,god first to know that he is so1 and then to repent1 and then to communicate4 ,he that is sincere1 is bound by ,god to know that he is sincere1 and to be thankful1 and to communicate2 and man's neglect of one duty will not make ,god change his laws1 which still bind them to all this at once4 #ccf #a ,cor4 xi4 #bh1 #bi1 #ca4 #ccg #b ,cor4 xiii4 #e1 #f4 ,quest4 ,,xcviii4 ,is it lawful or a duty to join oblations to the sacrament1 and how8 ,answ4 #a4 ,there is no question but a christian must give up himself1 soul and body1 with all that he hath1 to ,god for his service2 and this oblation is christianity itself4#cch #b4 ,it is undoubted that the ,lord's day is a fit time for our depositing what we have to spare for charitable and pious uses1 and this is partly of divine appointment1 #a ,cor4 xvi4 #a1 #b4 #c4 ,no doubt but what we give to the poor1 should be for ,god's sake1 and from our love to ,god2 and therefore must first be devoted or given up to ,god1 and but secondarily to the poor4#cci #d4 ,it is certain that the ,lord's supper is as fit a season as any part of that day1 for such oblations and collections4 ,the ancient christians did therefore call it the communion1 because in it they showed their love and communion1 and feasted in common to that end4 ,there are two several sorts of oblations which may lawfully be made 7and fitly7 at the communion4 #a4 ,the creatures of bread and wine should be offered or presented before ,god1 as acknowledging him to be the ,creator and ,giver of all1 and to desire his acceptance and benediction of them for that holy use4 #b4 ,our alms or charitable contribution may be then fitly offered to ,god1 that he may first accept it1 and so it may be communicated to the church and poor4 ,when we receive from ,god the most obliging benefits1 when we return our greatest thanks1 when we resign ourselves and all to ,god1 it is then sure a seasonable time1 to express all by the oblation of our benevolence3 that hypocrites may not pretend that they are charitable in secret1 but the church may have due notice of it1 and the pastors be duly intrusted with it4#cdj #cch ,rom4 xii4 #a2 #a ,pet4 ii4 #e1 #i4 #cci ,matt4 x4 #db2 xxv4 #dj1 c4 #cdj #a ,cor4 xvi4 #a1 #b4 ,quest4 ,,xcix4 ,how many sacraments are there appointed by ,christ8 ,answ4 ,the word sacrament hath so many significations1 that it is not fit for the question till it be explained4#cda ,passing all others now1 we must take notice1 #a4 ,that our use of it is not so large as the ,latin interpreter who putteth it for ,mystery1 but for ,a solemn dedication of man to ,god by a vow expressed by some sacred ceremony1 signifying mutually our covenant to ,god1 and ,god's reception of us and his covenant with us4 ,and it is brought into the church from the ,roman military oath called a sacrament1 in which1 as ,tertul4 de ,cor4 ,mil4 showeth1 the soldier sware fidelity and obedience to ,csar1 renouncing father1 mother1 c4 for his service1 and swearing to prefer it1 and its safety1 before them all3 see ,martinius's reciting the oath out of divers authors4 ,this is our sense of the word2 let no man now that taketh it in other sense1 pretend therefore that we differ in doctrine4 #b4 ,seeing it is no ,scripture word1 it is not of necessity to the faith or peace of the church2 but when disputers agree not of the sense of the word1 they had best lay it by1 and use such terms whose sense they can agree on4 #c4 ,the name sacrament is either taken from the covenant sworn to1 or from the sign or ceremony of consent1 by which we oblige ourselves1 or from both together4 #d4 ,the covenant of christianity is different from a particular covenant of some office2 and accordingly the sacrament is to be distinguished4 #e4 ,as civil1 economical1 and ecclesiastical offices are distinct1 so are their several sacraments4 #f4 ,the solemn renewing of the sacred vow or covenant1 without any instituted1 obliging sign1 is to be distinguished from the renewing it by such a sign of ,god's institution3 and now ,i conclude1 #a4 ,as the word sacrament is taken improperly secundum quid1 from the nobler part only1 that is1 the covenant1 7as a man's soul is called the man17 so there are as many sacraments as covenants2 and there is in specie but one covenant of christianity1 and so but one sacrament of christianity1 variously expressed4 #b4 ,as the word sacrament is taken properly and fully according to the aforesaid description2 so there are properly two sacraments of christianity1 or of the covenant of grace2 that is1 baptism1 the sacrament of initiation1 7most fully so called17 and the ,lord's supper1 or the sacrament of confirmation1 exercise1 and progress4 #c4 ,as the word sacrament is taken less properly1 defectively1 secundum quid1 for the same covenant of grace or christianity renewed by any arbitrary sign of our own1 without a solemn ceremony of divine institution1 so there are divers sacraments of christianity or the covenant of grace1 that is1 divers solemn renewals of our covenant with ,god4 ,as1 #a4 ,at our solemn transition from the state of infant membership unto that of the adult1 when we solemnly own our baptismal covenant1 which ,calvin and many protestants 7and the ,english rubric7 call confirmation4 #b4 ,the solemn owning the christian faith and covenant1 in our constant church assemblies1 when we stand up at the creed or profession of our faith1 and all renew our covenant with ,god1 and dedication to him4 #c4 ,at solemn days of fasting or humiliation1 and of thanksgiving when this should be solemnly done4 ,especially upon some public defection4 #d4 ,upon the public repentance of a particular sinner before his absolution4 #e4 ,when a man is going out of the world1 and recommending his soul to ,god by ,christ2 all these are solemn renewings of our covenant with ,god1 in which we may use any lawful1 natural1 or arbitrary signs or expressions1 to signify our own minds by1 as speaking1 subscribing1 standing up1 lifting up the hand1 laying it upon a book1 kissing the book1 c4 ,these sacraments are improperly so called2 and are divine as to the covenant renewed1 but human as to the expressing signs4 #d4 ,ordination is not improperly or unfitly called a sacrament1 because it is the solemnizing of a mutual covenant between ,god and man1 for our dedication to his special service1 and his reception of us and blessing on us1 though imposition of hands be not so solemn a ceremony by mere institution1 as baptism and the ,lord's supper4 ,but then it must be noted1 that this is not sacramentum christianitatis1 a sacrament of the christian covenant2 but sacramentum ordinis vel officii particularis1 a sacrament of orders1 or a particular office2 but of divine institution4 #e4 ,the solemn celebration of marriage1 is an economical sacrament2 that is1 a solemn obligation of man and woman by vow to one another1 and of both to ,god in that relation1 which may be arbitrarily expressed by lawful signs or ceremonies4 #f4 ,the solemn covenant of a master with his servant1 is on the same account an economical sacrament4 #g4 ,the inauguration of a king1 in which he is sworn to his subjects1 and dedicated to ,god in that office1 and his subjects sworn or consent to him1 is a civil sacrament1 whether unction be added or not4 ,and so is a judge's entrance on his office1 when it is done so solemnly by an obliging vow or covenant4 #h4 ,confirmation in the papists' sense1 as conferred by chrism on infants for giving them the ,holy ,ghost1 is but an unwarrantable imitation of the old miraculous operation by the apostles1 and neither a christian sacrament1 nor a warrantable practice1 but a presumption4 #i4 ,the same may be said of their sacrament of extreme unction4 #aj4 ,their sacrament of marriage is no otherwise a sacrament1 than the inauguration of a king is2 which is approved by ,god as well as marriage1 and signifieth also an honourable collation of power from the universal ,king4 #aa4 ,their sacrament of penance is no otherwise a sacrament than many other forementioned renewings of our covenant are4 #ab4 ,therefore the papists' seven sacraments1 or septenary distribution1 is confused1 partly redundant1 partly defective1 and unworthy to be made a part of their faith or religion1 or the matter of their peevish and ignorant contendings4 ,and they that peremptorily say1 without distinguishing1 that there are but two sacraments in all1 do but harden them by the unwarrantable narrowing of the word4 #cda ,of which see ,martinius fully in ,onom4 de ,sacram4 ,bellarmin himself reckoneth five4 ,quest4 ,c4 ,how far is it lawful1 needful1 or unlawful for a man to afflict himself by external penances for sin8 ,answ4 #a4 ,not to the destroying of his body1 life1 or health1 or the disabling or unfitting body or mind1 for the service of ,god4 #b4 ,not to be the expression of any sinful1 inordinate dejection1 despondency1 sorrow1 or despair4 #c4 ,not so as may be an outward appearance of such inordinate passions1 or as may be a scandal to others1 and deter them from religion as a melancholy1 hurtful thing4 #d4 ,nor as if ,god would accept the mere external self-afflicting for itself1 or as if he loved our hurt1 or as if we merited of him by our unprofitable1 voluntary troubles4 ,but1 #a4 ,it is a duty to express true godly sorrow by its proper exercise and signs1 so far as either the acting of it1 or the increase or continuance by the means of those expressions is profitable to ourselves4 #b4 ,and also so far as is needful to the profiting of others1 by showing them the evil of sin1 and drawing them to repentance4#cdb #c4 ,and so far as is necessary to the satisfying of the church of the truth of our repentance1 in order to our absolution and communion4 #d4 ,especially so far as is necessary to subdue our fleshly lusts1 and tame our bodies1 and bring them into a due subjection to our faith1 and to avoid our sin for the time to come4 ,and also by the exercise of sober mortification1 prudently1 to keep under all our worldly phantasies1 and love of this present world1 without unfitting ourselves for duty4 #e4 ,and so far as is needful by such mortification1 to fit us for fervent prayer1 especially by fasting on days of humiliation2 and to help us in our meditations of death and judgment1 and to further our heavenly contemplations and conversation4 #f4 ,the greatest difficulty is1 ,whether any self-revenge be lawful or due2 which is answered by what is said already2 none such as disableth us for ,god's service is lawful4 ,but true repentance is an anger or great displeasure with ourselves for sin1 and a hatred of sin1 and loathing of ourselves for it2 and to judge1 condemn1 and afflict our own souls by a voluntary self-punishing1 is but that exercise of justice on ourselves1 which is fit for pardoned sinners that are not to be condemned by the ,lord1 and indeed the just exercise of repentance and displeasure against ourselves4#cdc ,on which accounts of sober self-revenge we may cherish such degrees of godly sorrow1 fasting1 coarse clothing1 7as sackcloth17 and denying ourselves the pleasures of this world1 as shall not be hurtful but helpful to our duty4 ,and if great and heinous sinners have of old on these terms1 exceeded other men in their austerities1 and self-afflictings1 we cannot condemn them of superstition1 unless we more particularly knew more cause for it4 ,but popishly to think that self-afflicting without respect to such causes or necessities is a meritorious perfection1 fit for others1 is superstition indeed4#cdd ,and to think1 as many of the melancholy do1 that self-murder is a lawful self-revenge1 is a heinous sin1 and leadeth to that which is more heinous and dangerous4 #cdb ,isa4 lviii4 #c1 #e-h1 c42 ,mark ix4 #ac2 xii4 #g2 ,matt4 vi4 #a1 #c1 #e1 #f1 #ag2 ,zech4 viii4 #ai2 #b ,cor4 ii4 #g2 ,col4 ii4 #bb-bd2 ,joel i4 #ad2 ii4 #ae2 ,dan4 ix4 #c2 ,acts x4 #ac2 #a ,cor4 vii4 #e2 ,luke ii4 #cg2 ,matt4 iv4 #b2 #b ,sam4 xii4 #bb2 ,luke xviii4 #ab2 #b ,cor4 vii4 #i-aa2 #a ,cor4 ix4 #bg2 ,col4 i4 #e1 #f2 ,rom4 xiii4 #ac1 #ad4 #cdc ,psal4 lxix4 #aj2 ,lev4 xvi4 #bi1 #ca2 xxiii4 #bg1 #cb2 ,numb4 xxix4 #g2 xxx4 #ac2 ,ezra viii4 #ba4 #cdd ,isa4 lviii4 #e4 ,quest4 ,,ci4 ,is it lawful to observe stated times of fasting imposed by others1 without extraordinary occasions8 ,and particularly ,lent8 ,answ4 ,remember that ,i here meddle not with the question1 how far is it lawful for rulers to impose such fasts on others8 save only to say1 #a4 ,that it is undoubtedly fit for kings to do it by precepts1 and churches by consent1 in extraordinary cases of defection1 sin1 or judgments4#cde #b4 ,that it is undoubtedly sinful usurpation1 for either pope or any pretended ecclesiastical1 universal rulers1 to impose such on the universal church 7because there are no universal rulers74 ,or for a neighbour bishop by usurpation to impose it on a neighbour church4 #c4 ,and that it is sinful in all or many churches1 to make by their agreements such things to be necessary to their union or communion with their neighbour churches1 so that they will take all those for schismatics that differ from them in such indifferent things4 ,but as to the using of such fasts 7omitting the imposing7 ,i say1 ,i4 #a4 ,that so great and extraordinary a duty as holy fasting1 must not be turned into a mere formality or ceremony4#cdf #b4 ,no particular man must be so observant of a public1 commanded1 anniversary fast1 as for it to neglect any duty commanded him by ,god which is inconsistent with it4 ,as to rejoice or keep a thanksgiving in ,lent1 upon an extraordinary obliging cause2 to keep the ,lord's day in ,lent1 as a day of thanksgiving and rejoicing2 to preserve our own health1 c4 ,it is not lawful in obedience to man1 to fast so much1 or use such diet1 as is like to destroy our lives or health2 these being not so far put into the power of man2 nor can man dispense with us as to the duty of self-preservation4 ,if ,god himself require us not to offer him our lives and health needlessly1 as an acceptable sacrifice1 nor ever maketh self-destruction our duty1 no nor any thing that is not for man's own good2 then we are not to believe without very clear proof that either prince or prelates have more power than ever ,god doth use himself4 #c4 ,such an anniversary fast as is meet for the remembrance of some great sin or judgment1 if commanded1 is to be kept1 both for the reason of it1 and for the authority of the commander4 ,for1 #a4 ,it is not unlawful as anniversary4 7,for1 7#a47 ,it is not forbidden1 and1 7#b47 ,there may be just occasion4 ,some arbitrarily keep an anniversary fast on the day of their nativity 7as ,i have long done72 and some on the day that they fell into some great sin2 and some on the day of the death of a friend1 or of some personal1 domestic1 or national calamity2 and none of this is forbidden47 #b4 ,and that which is not unlawful in itself1 is not therefore unlawful to be done because it is commanded2 seeing obedience to superiors is our duty and not our sin1 unless in sinful things4 #d4 ,whether it be lawful or meet to commemorate ,christ's sufferings by anniversary fasts1 is next to be considered4 ,,ii4 ,as for ,lent in particular1 we must distinguish1 #a4 ,between the ancient ,lent1 and the later ,lent4 #b4 ,between keeping it on a civil account1 and on a religious4 #c4 ,between true fasting1 and change of diet4 #d4 ,between the imitation of ,christ's forty days' fasting1 and the mere commemoration of it4 ,which premised ,i conclude1 #a4 ,the keeping a true fast or abstinence from food1 for forty days1 on what account soever1 being impossible1 or self-murder1 is not to be attempted4 #b4 ,the imitation of ,christ in his forty days' fasting is not to be attempted or pretended to2 because his miraculous works were not done for our imitation4 ,and it is presumption for us to pretend to such a power as is necessary to miracles2 or yet to make any essays at such an imitation1 any more than at the raising of the dead4 #c4 ,the pretending of a fast when men do but change their diet1 flesh for fish1 fruit1 sweetmeats1 c4 is but hypocritical and ridiculous2 most poor labourers1 and temperate ministers1 do live all the year on a more flesh-denying diet1 and in greater abstinence1 than many papists do in ,lent1 or on their fasting days4 ,and what a ridiculous dispute is it to hear1 e4 g4 a ,calvin that never eateth but one small meal a day for many years1 to plead against the keeping of the popish fasts1 and their clergy call him voracious1 and carnal1 and an epicure1 and plead for fasting as holy mortification1 who eat as many meals and as much meat on a ,lent day or fasting day1 as ,calvin did in three feasting days2 and drink as much wine in a ,lent1 as he in twenty years6 ,sure ,i am ,i know many such on both sides2 some that eat but a small meal a day1 and never drink wine at all1 and others that drink wine daily1 and eat of many dishes at a meal1 and that to the full1 and of the sweetest1 as fish1 fruits1 c4 yet rail at the former for not fasting as they do4 ,so delusory are the outward appearances1 and so false the pretensions of the carnal sort6 #d4 ,the ancient ,lent consisted first of one day 7,good ,friday7 alone2 and after that of three days1 and then of six1 and at last it came up to forty4 7,of which read ,dallus ubi supra at large47 #e4 ,none can question the lawfulness of and obedient keeping of such a civil ,lent fast as our statutes command1 for the vending of fish1 and for the breed of cattle2 so be it no bodily necessity or greater duty be against it4 #f4 ,it is not unlawful for those that cannot totally fast1 yet to use more abstinence and a more mortifying sort of diet than ordinary1 for the exercises of repentance and mortification1 in due time4 #g4 ,if authority shall appoint such a mortifying1 abstemious course upon lawful or tolerable grounds and ends1 ,i will obey them1 if they peremptorily require it1 when my health or some greater duty forbiddeth it not4 #h4 ,as for the commanding such an abstinence1 as in ,lent1 not in imitation1 but bare commemoration of ,christ's forty days' fast1 ,i would not command it if it were in my power2 but being peremptorily commanded1 ,i cannot prove it unlawful to obey1 with the afore-mentioned exceptions4 #i4 ,it was anciently held a crime to fast on the ,lord's day1 even in ,lent2 and ,i take that day to be separated by ,christ and the ,holy ,ghost for a church festival or day of thanksgiving2 therefore ,i will not keep it as a fast1 though ,i were commanded1 unless in such an extraordinary necessity1 as aforesaid4 ,of pilgrimages1 saints1 relics1 and shrines1 temples1 of their miracles1 of praying to angels1 to saints1 for the dead1 purgatory1 of the pope's pardons1 indulgences1 dispensations2 of the power of true pastors to forgive sins1 with a multitude of such cases1 which are commonly handled in our controversial writers against the papists1 ,i must thither refer the reader for a solution1 because the handling of all such particular cases would swell my book to a magnitude beyond my intention1 and make this part unsuitable to the rest4 #cde #b ,chron4 xx4 #c2 ,ezra viii4 #ba2 ,jonah iii4 #e2 ,zech4 viii4 #ai2 ,joel ii4 #ae4 ,read ,dallus's ,treatise de ,jejuniis4 #cdf ,isa4 lviii4 #c1 #e-h4 ,quest4 ,,cii4 ,may we continue in a church1 where some one ordinance of ,christ is wanting1 as discipline1 prayer1 preaching1 or sacraments1 though we have all the rest8 ,answ4 ,distinguish1 #a4 ,of ordinances4 #b4 ,of a stated want1 and a temporary want4 #c4 ,of one that may have better1 and one that cannot4 #a4 ,teaching1 prayer1 and praise1 are ordinances of such necessity that church assemblies have not their proper use without them4 #b4 ,the ,lord's supper is of a secondary need1 and must be used when it may1 but a church assembly may attain its ends sometimes without it1 in a good degree4 #c4 ,discipline is implicitly exercised when none but the baptized are communicants1 and when professed christians voluntarily assemble1 and the preaching of the word doth distinguish the precious from the vile2 much more when notorious1 scandalous sinners are by the laws kept from the sacrament 7as our rubric and canons do require74 #d4 ,but for the fuller1 explicit1 and exacter exercise of discipline1 it is very desirable for the well-being of the churches2 but it is but a stronger fence or hedge1 and preservative of sacred order2 and both the being of a church1 and the profitable use of holy assemblies1 may subsist without it2 as in ,helvetia and other countries it is found4 ,i conclude then1 #a4 ,that he that1 consideratis considerandis1 is a free man1 should choose that place where he hath the fullest opportunities of worshipping ,god1 and edifying his soul4 #b4 ,he is not to be accounted a free man that cannot remove1 without a greater hurt than the good1 either to the church or country1 or to his family1 his neighbours1 or himself4 #c4 ,without teaching1 prayer1 and divine praises we are not to reckon that we have proper church assemblies and communion4 #d4 ,we must do all that is in our power to procure the right use of sacraments and discipline4 #e4 ,when we cannot procure it1 it is lawful and a duty to join in those assemblies that are without it1 and rather to enjoy the rest than none4 ,few churches have the ,lord's supper above once a month1 which in the primitive church was used every ,lord's day and ofter2 and yet they meet on other days4#cdg #f4 ,it is possible that preaching1 prayer1 and praise1 may be so excellently performed in some churches that want both discipline and the ,lord's supper1 and all so coldly and ignorantly managed in another church that hath all the ordinances1 that men's souls may much more flourish and prosper under the former than the latter4 #g4 ,if forbearing or wanting some ordinances for a time1 be but in order to a probable procurement of them1 we may the better forbear4#cdh #h4 ,the time is not to be judged of only by length1 but by the probability of success4 ,for sometimes ,god's providence1 and the disturbances of the times1 or the craft of men in power1 may keep men so long in the dark1 that a long expectation or waiting may become our duty4 #cdg ,acts xxviii4 #ca2 xi4 #bf2 xx4 #g1 #bj1 c42 #a ,cor4 xiv42 ,acts ii4 #db2 #a ,tim4 iv4 #ac1 #ad2 #b ,tim4 iv4 #a1 #b2 #b ,tim4 iii4 #af2 ,heb4 x4 #be1 #bf2 ,col4 iv4 #af2 ,acts xiii4 #bg2 xv4 #ba2 #a ,thess4 v4 #bg2 #a ,cor4 v4 #cd1 c4 #cdh ,matt4 xxvi4 #ca2 ,acts viii4 #a4 ,quest4 ,,ciii4 ,must the pastors remove from one church to another whenever the magistrate commandeth us1 though the bishop contradict it1 and the church consent not to dismiss us2 and so of other cases of disagreement8 ,answ4 ,as in man's soul1 the intellectual guidance1 the will1 and the executive power do concur1 so in church cases of this nature1 the potestative government of the magistrate1 the directive guidance of the senior pastors1 and the attractive love of the people 7who are the chief inferior1 final cause7 should all concur2 and when they do not1 it is confusion3 and when ,god's order is broken which commandeth their concurrence1 it is hard to know what to do1 in such a division which ,god alloweth not2 as it is to know whether ,i should take part with the heart against the head1 or with the head against the stomach and liver1 on suppositions of cross inclinations or interests2 whenas nature supposeth either a concord of inclination and interest1 or else the ruin1 sickness1 or death of the person2 and the cure must be by reconciling them1 rather than by knowing which to side with against the rest4 ,but seeing we must suppose such diseases frequently to happen1 they that cannot cure them must know how to behave themselves1 and to do their own duty4 ,for my own part1 in such cases ,i would do thus3 #a4 ,i would look at my ultimate end1 ,god's glory1 and at the next end1 the good of souls and welfare of the church2 and so at the people's interest as it is the end of the order of magistracy and ministry3 and ,i would take myself to be so obliged to that end1 as that no point of mere order could disoblige me1 the end being better than the means as such2 therefore ,i would do all things to edification1 supposing that all power of man is as ,paul's was1 for edification and not for destruction4#cdi #b4 ,but in judging of what is best for the church1 ,i must take in every accident and circumstance1 and look to many1 more than to a few1 and to distant parts as well as to those near me1 and to the time and ages to come1 as well as to the present1 and not go upon mistaken suppositions of the church's good2 he that doth not see all things that are to be weighed in such a case1 may err by leaving out some one4 #c4 ,i would obey the magistrate formally for conscience sake in all things which belong to his office2 and particularly in this case1 if it were but a removal from place to place1 in respect to the temple1 or tithes1 or for the civil peace1 or for the preservation of church order in cases where it is not grossly injurious to the church and gospel4 #d4 ,in cases which by ,god's appointment belong to the conduct of bishops1 or pastors1 or the concord of consociate churches1 ,i would formaliter follow them4 ,and in particular1 if they satisfy me that the removal of me is an apparent injury to the church1 7as in the ,arian's times1 when the emperors removed the orthodox from all the great churches to put in ,arians17 ,i would not obedientially and voluntarily remove4 #e4 ,if magistrates and bishops should concur in commanding my remove in a case notoriously injurious and pernicious to the church1 7as in the aforesaid case1 to bring in an ,arian17 ,i would not obey formally for conscience sake2 supposing that ,god never gave them such a power against men's souls and the gospel of ,christ2 and there is no power but of ,god4 #f4 ,but ,i would prefer both the command of the magistrate1 and the direction of the pastors1 before the mere will and humour of the people1 when their safety and welfare were not concerned in the case4 #g4 ,and when the magistrate is peremptory1 usually ,i must obey him materially1 when ,i do it not formally 7in conscience to his mere command74 ,because though in some cases he may do that which belongeth not to his office1 but to the pastor's1 yet his violence may make it become the church's interest1 that ,i yield and give place to his wrath2 for as ,i must not resist him by force1 so if ,i depart not at his command1 it may bring a greater suffering on the churches3 and so for preventing a greater evil he is to be submitted to in many cases1 where he goeth against ,god and without authority2 though not to be formally obeyed4 #h4 ,particular churches have no such interest in their ministers or pastors1 as to keep them against their wills and the magistrate's1 and against the interest of the universal church1 as shall be next asserted4 ,i have spoken to this instance as it taketh in all other cases of difference between the power of the magistrate1 the pastor's and the people's interest1 when they disagree1 and not as to this case alone4 #cdi ,eph4 iv4 #ab1 #ad2 #b ,cor4 x4 #h2 xiii4 #aj2 ,rom4 xiv4 #ai2 ,rom4 xv4 #b2 #a ,cor4 x4 #bc2 #a ,cor4 xiv4 #e1 #ab1 #bf2 #b ,cor4 xii4 #ai4 ,quest4 ,,civ4 ,is a pastor obliged to his flock for life8 ,or is it lawful so to oblige himself8 ,and may he remove without their consent8 ,and so also of a church member1 the same questions are put4 ,these four questions ,i put together for brevity1 and shall answer them distinctly4 ,i4 #a4 ,a minister is obliged to ,christ and the universal church for life1 7durante vita17 with this exception1 if ,god disable him not4 #b4 ,but as a pastor he is not obliged to this or that flock for life4 ,there is no such command or example in ,god's word4 ,,ii4 ,to the second3 #a4 ,it is lawful to oblige ourselves to a people for life in some cases1 conditionally2 that is1 if ,god do not apparently call us away4 #b4 ,but it is never lawful to do it absolutely3 #a4 ,because we shall engage ourselves against ,god2 against his power over us1 and interest in us1 and his wisdom that must guide us4 ,god may call us whither he please2 and though now he speak not by supernatural revelation1 yet he may do it by providential alterations4 #b4 ,and we shall else oblige ourselves against the universal church1 to which we are more strictly bound1 than to any particular church1 and whose good may oblige us to remove4 #c4 ,yea1 we may bind ourselves to the hurt of that church itself2 seeing it may become its interest to part with us4 #d4 ,and we should so oblige ourselves against our duty to authority1 which may remove us4 ,,iii4 ,to the third question ,i answer1 #a4 ,a pastor may not causelessly remove1 nor for his own worldly commodity when it is to the hurt of the church and hinderance of the gospel4 #b4 ,when he hath just cause1 he must acquaint the people with it1 and seek their satisfaction and consent4 #c4 ,but if he cannot procure it1 he may remove without it3 as1 #a4 ,when he is sure that the interest of the gospel and universal church require it3 #b4 ,or that just authority doth oblige him to it4 ,the reasons are plain from what is said2 and also1 #a4 ,he is no more bound to the people1 than they are to him2 but they are not so bound to him1 but they may remove on just occasion4 #b4 ,if he may not remove1 it is either because ,god forbids it1 or because his own contract with them hath obliged him against it4 ,but1 #a4 ,god no where forbids it3 #b4 ,such a contract is supposed not made1 nor lawful to be made4 ,,iv4 ,as to the people's case1 it needs no other answer2 #a4 ,no member may remove without cause4 #b4 ,nor abruptly and uncharitably to the church's dissatisfaction1 when he may avoid it4 ,but1 #c4 ,he may remove upon many just causes1 7private or public17 whether the church and pastors consent or not1 so the manner be as becometh a christian4 ,quest4 ,,cv4 ,when many men pretend at once to be the true pastors of a particular church against each other's title1 through differences between the magistrates1 the ordainers1 and the flocks1 what should the people do1 and whom should they adhere to8 ,sidenote3 ,what pastor to adhere to4 ,answ4 ,this case is mostly answered before in ,quest4 ,,lxxxii4 c4 ,i need only to add these rules of caution4 #a4 ,do not upon any pretence accept of a heretic1 or one that is utterly unfit for the office4 #b4 ,do not easily take a dividing course or person1 but keep as much as may be in a way of concord with the united1 faithful pastors and churches in your proximity or country4 #c4 ,look to the public good and interest of religion1 more than to your particular congregation4 #d4 ,neglect not the greatest advantages for your own edification2 but rather take them by a removal of your dwelling1 though you suffer by it in your estates1 than by any division1 disturbance of the church's peace1 or common detriment4 #e4 ,do not easily go against the magistrate's commands2 unless they be apparently unlawful1 and to the church's detriment or ruin1 in the reception of your pastors4 #f4 ,do not easily forsake him that hath been justly received by the church1 and hath possession1 that is1 till necessity require it4 ,quest4 ,,cvi4 ,to whom doth it belong to reform a corrupted church8 to the magistrates1 pastors1 or people8 ,answ4 ,a church is reformed three several ways3 #a4 ,by the personal reformation of every member3 #b4 ,by doctrinal direction3 and1 #c4 ,by public1 forcible execution1 and constraint of others4 #a4 ,every member1 whether magistrates1 pastors1 or people1 must reform themselves1 by forsaking all their own sins1 and doing their own duties4 ,if a ruler command a private person to go to mass1 to own any falsehood1 or to do any sin1 he is not to be obeyed1 because ,god is to be first obeyed4 #b4 ,the bishops or pastors are to reform the church by doctrine1 reproof1 and just exhortations1 and nunciative commands in the name of ,christ to rulers and people to do their several duties2 and by the actual doing of his own4#cej #c4 ,the king and magistrates under him1 only1 must reform by the sword1 that is1 by outward force1 and civil laws and corporal penalties3 as forcibly to break down images1 to cast out idolaters1 or the instruments of idolatry from the temples1 to put true ministers in possession of the temples1 or the legal public maintenance2 to destroy1 punish1 or hurt idolaters1 c4 ,supposing still the power of parents and masters in their several families4 #cej #a ,cor4 xi4 #bh1 #bi1 #ca1 #cc1 #cd2 #a ,cor4 v4 #aa2 ,dan4 iii42 vi4 #a ,cor4 v4 #c-e2 #a ,pet4 v4 #b1 #c2 ,luke xxii4 #bd-bg4 ,quest4 ,,cvii4 ,who is to call synods8 princes1 pastors1 or people8 ,sidenote3 ,the question of the power of synods is sufficiently answered before4 ,answ4 #a4 ,there are several ways of calling synods3 #a4 ,by force and civil mandates2 #b4 ,by pastoral persuasion and counsel2 and1 #c4 ,by humble entreaty and petition4 #a4 ,magistrates only 7that is1 the supreme by his own power1 and the inferior by power derived from him7 may call synods by laws and mandates1 enforced by the sword or corporal penalties1 or mulcts4 #b4 ,bishops or pastors in due circumstances may call synods by counsel and persuasive invitation4 #c4 ,the people in due circumstances and necessity1 may call synods by way of petition and entreaty4 ,but what are the due circumstances8 ,answ4 #a4 ,the magistrate may call them by command at his discretion1 for his own counsel1 or for the civil peace1 or the church's good4 #b4 ,the pastors and people may not call them1 nor meet when the magistrate forbiddeth it1 except when the necessity of the church requireth it3 synods may profitably be stated for order1 when it may be lawfully obtained 7both as to limits of place1 numbers1 and time74 ,but these prudential orders are not of stated necessity1 but must give place to weightier reasons on the contrary4 #c4 ,synods themselves are not ordinarily necessary1 by nature or institution2 7let him that affirmeth it1 prove it27 but that which is statedly necessary is1 ,the concord of the churches as the end1 and a necessary correspondency of the churches as the means1 and synods when they may well be had1 as a convenient sort of means4 #d4 ,when synods cannot be had1 or are needless1 messengers and letters from church to church may keep up the correspondency and concord4 #e4 ,in cases of real necessity1 7which are very rare1 though usefulness be more frequent17 the bishops and people should first petition the king for his consent3 and if that cannot be had1 they may meet secretly and in small numbers1 for mutual consultation and advice about the work of ,god2 and not by keeping up the formality of their set numbers1 times1 places1 and orders1 provoke the king against them4 #f4 ,the contempt of synods by the separatists1 and the placing more power in synods than ever ,god gave them by others1 yea1 and the insisting on their circumstantial orders1 making them like a civil senate or court1 have been the two extremes which have greatly injured and divided the churches1 throughout the world4 ,quest4 ,,cviii4 ,to whom doth it belong to appoint days and assemblies for public humiliation and thanksgiving8 ,answ4 ,the answer of the last question may serve for this4 #a4 ,the magistrate only may do it by way of laws1 or civil mandate enforced by the sword4 #b4 ,the pastors may do it in case of necessity1 by pastoral advice and exhortation1 and nunciative command in the name of ,christ4 #c4 ,the people may do it by petition4 #d4 ,as ordinary church assemblies must be held if the magistrate forbid them1 7of which next17 so must extraordinary ones1 when extraordinary causes make it a duty4 #e4 ,when the magistrate forcibly hindereth them1 natural impossibility resolveth the question about our duty4 ,quest4 ,,cix4 ,may we omit church assemblies on the ,lord's day1 if the magistrate forbid them8 ,sidenote3 ,may we omit church assemblies on the ,lord's day1 if forbidden by magistrates4 ,answ4 #a4 ,it is one thing to forbid them for a time1 upon some special cause1 7as infection by pestilence1 fire1 war1 c47 and another to forbid them statedly or profanely4 #b4 ,it is one thing to omit them for a time1 and another to do it ordinarily4 #c4 ,it is one thing to omit them in formal obedience to the law2 and another thing to omit them in prudence1 or for necessity1 because we cannot keep them4 #d4 ,the assembly and the circumstances of the assembly must be distinguished4 7#a47 ,if the magistrate for a greater good1 7as the common safety17 forbid church assemblies in a time of pestilence1 assault of enemies1 or fire1 or the like necessity1 it is a duty to obey him4 #a4 ,because positive duties give place to those great natural duties which are their end3 so ,christ justified himself and his disciples' violation of the external rest of the sabbath4 ,for the sabbath was made for man1 and not man for the sabbath4 #b4 ,because affirmatives bind not ad semper1 and out-of-season duties become sins4 #c4 ,because one ,lord's day or assembly is not to be preferred before many1 which by the omission of that one are like to be obtained4 7#b47 ,if princes profanely forbid holy assemblies and public worship1 either statedly1 or as a renunciation of ,christ and our religion2 it is not lawful formally to obey them4 7#c47 ,but it is lawful prudently to do that secretly for the present necessity1 which we cannot do publicly1 and to do that with smaller numbers1 which we cannot do with greater assemblies1 yea1 and to omit some assemblies for a time1 that we may thereby have opportunity for more3 which is not formal but only material obedience4 7#d47 ,but if it be only some circumstances of assembling that are forbidden us1 that is the next case to be resolved4 ,quest4 ,,cx4 ,must we obey the magistrate if he only forbid us worshipping ,god in such a place1 or country1 or in such numbers1 or the like8 ,sidenote3 ,what if we be forbidden only place1 numbers1 c4 ,answ4 ,we must distinguish between such a determination of circumstances1 modes1 or accidents1 as plainly destroy the worship or the end1 and such as do not4 ,for instance1 #a4 ,he that saith1 ,you shall never assemble but once a year1 or never but at midnight1 or never above six or seven minutes at once1 c4 doth but determine the circumstance of time3 but he doth it so as to destroy the worship1 which cannot so be done1 in consistency with its ends4 ,but he that shall say1 ,you shall not meet till nine o'clock1 nor stay in the night1 c4 doth no such thing4 ,so1 #b4 ,he that saith1 ,you shall not assemble but at forty miles' distance one from another2 or you shall meet only in a room1 that will hold but the twentieth part of the church2 or you shall never preach in any city or populous place1 but in a wilderness far from the inhabitants1 c4 doth but determine the circumstance of place3 but he so doth it1 as tends to destroy or frustrate the work which ,god commandeth us4 ,but so doth not he that only boundeth churches by parish bounds1 or forbiddeth inconvenient places4 #c4 ,so he that saith1 ,you shall never meet under a hundred thousand together1 or never above five or six1 doth but determine the accident of number3 but he so doth it as to destroy the work and end4 ,for the first will be impossible2 and in the second way they must keep church assemblies without ministers1 when there is not so many as for every such little number to have one4 ,but so doth not he that only saith1 ,you shall not meet above ten thousand1 nor under ten4 #d4 ,so he that saith1 ,you shall not hear a ,trinitarian1 but an ,arian2 or you shall hear only one that cannot preach the essentials of religion1 or that cries down godliness itself2 or you shall hear none but such as were ordained at ,jerusalem or ,rome1 or none but such as subscribe the council of ,trent1 c4 doth but determine what person we shall hear3 but he so doth it as to destroy the work and end4 ,but so doth not he that only saith1 ,you shall hear only this able minister1 rather than that4 ,i need not stand on the application4 ,in the latter case we owe formal obedience4 ,in the former we must suffer1 and not obey4 ,for if it be meet so to obey1 it is meet in obedience to give over ,god's worship4 ,christ said1 ,when they persecute you in one city1 flee to another2 but he never said1 ,if they forbid you preaching in any city1 or populous place1 obey them4 ,he that said1 ,preach the gospel to every creature1 and to all nations1 and all the world1 and that would have all men to be saved and to come to the knowledge of the truth1#cea doth not allow us to forsake the souls of all that dwell in cities and populous places1 and preach only to some few cottagers elsewhere2 no more than he will allow us to love1 pity1 and relieve the bodies only of those few1 and take none for our neighbours that dwell in cities1 but with priest and ,levite to pass them by4 #cea ,matt4 x4 #cj2 ,mark xvi4 #ae2 ,matt4 xxviii4 #ai2 #a ,tim4 ii4 #d2 #b ,tim4 ii4 #be1 #bf2 iv4 #a-c4 ,quest4 ,,cxi4 ,must subjects or servants forbear weekly lectures1 reading1 or such helps1 above the ,lord's day's worship1 if princes or masters do command it8 ,answ4 #a4 ,there is great difference between a mere subject1 or person governed1 and a servant1 slave1 or child4 #b4 ,there is great difference between such as are hindered by just cause and real necessities1 and such as are hindered only through profane malignity4 7#a47 ,poor people have not so much leisure from their callings1 as the rich2 and so providing for their families may1 at that time1 by necessity become the greater and the present duty4 7#b47 ,so may it be with soldiers1 judges1 and others1 that have present urgent work of public consequence2 when others have no such impediment4 7#c47 ,he that is the child or slave of another1 or is his own by propriety1 is more at his power1 than he that is only a subject1 and so is but to be governed in order to his own and the common good4 7#d47 ,a servant that hath absolutely hired himself to another1 is for that time near the condition of a slave2 but he that is hired but with limitations1 and exceptions of liberty1 7expressed or understood17 hath right to the excepted liberty4 7#e47 ,if the king forbid judges1 soldiers1 or others1 whose labours are due to the public1 to hear sermons at that time when they should do their work1 or if parents or masters so forbid children and servants1 they must be obeyed1 while they exclude not the public worship of the ,lord's own day1 nor necessary prayer and duty in our private daily cases4 7#f47 ,but he that is under such bondage as hindereth the needful helps of his soul1 should be gone to a freer place1 if lawfully he can4 ,but a child1 wife1 or such as are not free1 must trust on ,god's help in the use of such means as he alloweth them4 7#g47 ,a prince1 or tutor1 or schoolmaster1 who is not a proprietor of the person1 but only a governor1 is not to be obeyed formally and for conscience sake1 if he forbid his subjects or scholars such daily or weekly helps for their salvation as they have great need of1 and have no necessity to forbear2 such as are hearing or assembling with the church on the week days at convenient time1 reading the ,scriptures daily1 or good books1 accompanying with men fearing ,god1 praying1 c42 because ,god hath commanded these when we can perform them4 ,quest4 ,,cxii4 ,whether religious worship may be given to a creature8 and what8 ,answ4 ,while the terms of the question remain ambiguous1 it is uncapable of an answer4 #a4 ,by worship is meant either cultus in genere1 any honour expressed to another2 or some special act of honour4 ,we must understand the question in the first general sense1 or else we cannot answer it1 till men tell us1 what acts of honouring they mean4 #b4 ,by religious is meant1 either in general1 that which we are bound to by ,god1 or is done by virtue of a religious1 that is1 a divine obligation1 and so is made part of our religion2 that is1 of our obedience to ,god3 or else by religious is meant divine1 or that which is properly due to ,god4 ,the question must be taken in the first general sense2 or else it is no question1 but ridiculous 7to ask whether we may give ,god's proper worship to a creature74 ,and so ,i answer1 #a4 ,by way of distinction4 #b4 ,of solution4 7#a47 ,we must distinguish between the honour of worshipping acts of the mind1 and of the body4 7#b47 ,between idolatry as against the first commandment1 and idolatry or scandal as against the second4 ,af4 ,prop4 #a4 ,there is due to every creature1 a true estimation of it according to the degree of its dignity or goodness2 and a love proportionable3 as also a belief1 a trust1 a fear1 proportionable to every man's credibility1 fidelity1 power1 c4 #b4 ,there is an eminent degree therefore of estimation1 reverence1 and love1 and trust1 due to good men above bad1 and to those in heaven above those on earth2 and a peculiar honour to rulers as such1 which is not due to their inferiors4#ceb #c4 ,this is to be expressed by the body1 by convenient actions4 #d4 ,the highest honour which we owe to any1 is for the image of ,god in them2 viz4 #a4 ,his natural image1 as men4 #b4 ,his moral image1 as saints4 #c4 ,his relative image of supereminency1 as superiors4 ,and so it is ,god in them first1 and they next as the images of ,god1 who are to be honoured4 #e4 ,there is no honour to be given to any creature1 but that of which ,god himself is the end2 viz4 as it referreth to his glory4 #f4 ,therefore all honour given to men must be thus far religious honour 7or worship72 for as all things are sanctified to and by saints1 so all things that religious men do1 must be religiously done4#cec #g4 ,as persons1 so places1 books1 words1 utensils1 times1 c4 must be honoured for ,god's sake1 as they are related to ,god1 with such estimations and expressions as are suitable to their relations4 ,neg4 #a4 ,no creature must be esteemed to be a god2 nor any of ,god's proper attributes or honour given to any creature whatsoever4 #b4 ,no creature must be esteemed better1 or greater1 or wiser1 than it is 7as far as we have means to know it74 #c4 ,whatsoever outward expressions of honour 7by word or deed7 are appropriated to the true ,god1 #a4 ,by divine institution2 #b4 ,or by nature2 #c4 ,or by received usage1 that expression of honour ought not to be used to a creature1 were the heart never so free from honouring it4 7#a47 ,because it is bodily idolatry3 7#b47 ,and scandal as being idolatry interpretatively1 in the just sense of others4#ced #d4 ,whatsoever outward expressions of honour idolaters have used1 and do use1 to signify their inward idolatry1 or taking a creature or a fiction to be ,god1 and so make it a tessera1 or symbol1 or professing sign of that their idolatry1 if those actions are so used or esteemed among us1 or within the notice of our actions1 it is unlawful for us to use the like to any creature4 ,because the use of their expression maketh it to be a profession of idolatry by us1 and so to be interpretative idolatry and scandal2 for to use professing symbols is to profess4 ,except when there is some notorious reason to use the same words or actions to another lawful signification1 which is of greater weight than the scandal2 and we make it as public to obviate the scandal1 that we do it not to the idolater's intents4 ,for example1 ,if the ,mahometans make it a symbol of their religion1 to say1 ,god is but one1 upon a false supposition that the christians make more gods than one2 yet it is lawful for us to use that symbolical word to a better end4 ,but if they add to their symbol1 and ,mahomet is his prophet1 we may not use that1 because it is1 #a4 ,symbolical of a false religion2 #b4 ,and a falsehood of itself4 ,so if they make it a distinctive note of their religious meetings1 to congregate the people by voice and not by bells1 when it will be taken for a professing their religion to do the same1 we must avoid it2 but not when there is great cause for it1 7as if we have no other means17 and the reason against it or scandal may be well avoided4 #e4 ,image worship1 7or bowing or otherwise worshipping towards an image as an object17 in the time of divine worship1 or when we otherwise pretend to be worshipping ,god1 is so gross an appearance of inward idolatry1 7either as visibly describing ,god to be like a creature1 or else as seeming to mean what idolaters did by that action17 that ,god hath thought meet to forbid it to all mankind by a special law4 7,command4 #b47 #f4 ,the scandal of seeming idolatry is a heinous sin1 and not to be excused by the contrary meaning of the heart1 no more than lying1 idolatrous professions are4 ,because to blaspheme ,god as if he were like a creature1 or to tell the world by our actions that a creature is ,god1 are both very heinous4 ,and so is it to murder our brethren's souls1 by tempting them to the like4#cee #g4 ,it is no appearance of idolatry to kneel to a king1 or a father1 or superior1 when we are professing nothing but to honour them with due honour4 ,but when the church assembleth professedly to worship ,god1 if then they mix expressions of veneration to angels1 and saints in heaven1 or to a king1 or any creature1 in their worshipping of ,god1 without a very notorious signification of sufficient difference1 it will seem a joining them in part of the same divine honour4#cef #h4 ,so we may put off our hats to the chair of state1 or king's image1 yea and kneel towards it as to him1 if the command is in due time and place1 when it is human worship only which we profess4 ,but to kneel or bow as an act of honour towards the image of king1 saints1 or angels1 in the time of our professed worshipping of ,god1 is scandalous1 and an appearance that we give them a part of that which we are giving to ,god4 #i4 ,yet it is not unlawful even in the sacred assemblies1 to bow to our superior at our entrance1 or going out1 or in the intervals of ,god's worship2 because the time1 and custom1 and manner may sufficiently notify the distinction1 and prevent the scandal4 #aj4 ,if any presumptuous clergyman on pretence of their authority1 will bring images into the churches1 and set them before us in divine worship1 as objects only of remembrance1 and means of exciting our affections to ,god1 that they may show quam proxime se accedere posse ad peccatum sine peccato1 how near they can come to sin without sin1 it is not meet for any good christians to follow them in their presumption1 nor by obeying them to invite them to proceed in their church tyranny4#ceg ,though ,i now determine not1 whether in case of necessity1 a man may not be present with such a church1 if their worship of ,god himself be sound1 supposing him sufficiently to notify his dissent1 and that he do not himself scandalously direct his worship toward such images4 7,as in the ,lutheran churches we may suppose they do not47 #ceb ,psal4 xv #d4 #cec #a ,tim4 iv4 #e2 ,tit4 i4 #ae2 #a ,cor4 x4 #ad2 #a ,pet4 iv4 #c4 #ced #a ,cor4 vi4 #i2 x4 #ag2 ,rev4 xxi4 #h2 xxii4 #ae2 ,acts xvii4 #af2 ,gal4 v4 #bj2 ,second commandment2 ,rev4 xxii4 #h1 #i2 ii4 #ad1 #bj2 #a ,cor4 viii42 x4 #ai1 #bh2 #a ,john v4 #ba2 ,dan4 iii4 #cee ,rom4 xi4 #d2 #a ,kings xix4 #ah2 ,rev4 xxii4 #h1 #i2 ,josh4 xxiii4 #g2 #b ,kings xvii4 #ce2 ,exod4 xx4 #e4 #cef ,gen4 xxvii4 #bi2 xxxii4 #aj2 xliv4 #h2 ,exod4 xi4 #h2 #b ,kings v4 #ah2 ,gen4 xli4 #dc2 ,ruth ii4 #aj2 #a ,sam4 xxv4 #bc1 #da4 #ceg ,lev4 xxvi4 #a2 ,gal4 ii4 #d1 #e2 v4 #a2 #a ,cor4 vii4 #bc4 ,quest4 ,,cxiii4 ,what images1 and what use of images1 is lawful or unlawful8 ,answ4 #a4 ,it is unlawful to make any image of ,god4 ,because it would be a blaspheming of him1 as pretending him to be like to that which he is not like to1 that is1 a creature4#ceh ,object4 ,man is ,god's image3 it is lawful to make an image of man2 and so an image of ,god's image1 and that may be a secondary image of ,god4 ,answ4 #a4 ,it is the soul of man1 of which no image can be drawn or made1 which is the image of ,god1 and not the body4 #b4 ,the image of him who secundum quid as to the soul is ,god's image1 is not ,god's image1 but man's quoad corpus as to another part4 ,we need not contend much about the name1 whether this may be called a remote image of ,god 7though undoubtedly unfit74 ,but we must not really take it to be like him1 or use it for his image4 ,object4 ,god hath imprinted his image on the whole creation2 e4 g4 he is called a consuming fire2 therefore fire may be pictured as his image4 ,answ4 ,the same answer serveth as to the former objection4 ,and it is not all the impressions and vestigia of ,god's power1 wisdom1 and goodness1 which are called his image2 as the house is not the image of the builder1 or a clock of a clock-maker1 c4 ,and if ,god be metaphorically called fire1 as he is called a lion1 c4 because of the similitude of some operation or effect1 it followeth not that these are his image2 much less that the image of these is his image4 #b4 ,no image may be made to be a teacher of lies2 as we may not lie by words1 so neither by images4 ,therefore false stories1 or false images of realities1 when made as true1 and pretended to be true images or representations1 are unlawful4 #c4 ,therefore it is unlawful to make an image of a spirit1 pretending it to be a true image4 ,because it will be a lie4 #d4 ,it is unlawful so to make1 place1 or use any image1 as is like to do more harm than good4 #e4 ,therefore it is unlawful so to make1 place1 or use them1 as that they are like to tempt a man to any sin1 unless necessity for some greater good require it4 7,of which more anon47 #f4 ,therefore all images of such idols or feigned deities are unlawful1 as are like to be any temptation to any to believe in them1 or worship them4 #g4 ,therefore also all images of such creatures as others use to give unlawful worship or honour to1 are unlawful when they are like to be a temptation to us or others to do the like4 ,as among papists the image of the crucifix1 the virgin ,mary1 and angels may not be made1 placed1 or used so as may tempt any to worship them sinfully as they use to do4 #h4 ,the image of an over-honoured or falsely honoured person1 7though not adored17 may not be so made1 placed1 or used1 as tendeth to tempt others also to such honour4 ,as of ,mahomet1 or ,apollonius 7as ,alexander ,severus placed him and others1 with ,abraham and ,christ1 in his lararium or chapel74 ,and many give too much honour by images to ,alexander1 ,csar1 and such other great thieves and murderers of mankind4 #i4 ,it is unlawful to make lascivious images of naked persons1 and place or use them so1 as tendeth to be a temptation to lust or immodesty4 ,a common sin of persons of unclean imaginations4 #aj4 ,it is also unlawful so to represent plays1 pompous honours1 splendid clothing or buildings1 as tendeth more to tempt the beholders to sinful desires1 than to any good4 #aa4 ,it is unlawful to place images in churches or in secret before our eyes when we are worshipping ,god1 when it tendeth to corrupt the imagination1 or by possessing it1 to hinder the spiritual exercise of the mind4 ,which is the ordinary effect of images4 #ab4 ,it is unlawful to use images scandalously1 as any of the aforesaid sinners use them1 though we do it not with the same intent4 ,that is1 so to use them1 as is interpretatively or in outward appearance the same with their use2 because by so doing we shall dishonour ,god as they do1 and harden them in sin4 ,therefore images in churches or oratories1 in those countries where others use them sinfully1 or near such countries where the same may harden men in their sin1 is evil4 #ac4 ,it is unlawful to make talismans or shapes1 upon false suppositions that the very shape naturally disposeth the matter to receive such influences of the stars1 by which it shall preserve men from plagues1 fire1 wild beasts1 serpents1 diseases1 or shall otherwise work wonders2 for which ,gaffarel vainly pleadeth at large2 such as they call naturally magical and charming shapes4 #ad4 ,much more unlawful is it purposely to make shapes to be symbols or instruments by which the devil shall operate1 whether it be for good or evil2 it being unlawful so far to use him4 #ae4 ,so is it to make such shapes1 on conceit that ,god or good angels will operate in or by them4 ,as some use the cross or other images1 to defend them from devils1 to cure the tooth-ache or other diseases1 or such like use2 when ,god hath neither appointed any such means to be used1 for such ends1 nor promised any such blessing or operation by them4 #af4 ,it is unlawful to place the image of a tutelary saint or angel in house1 church1 or town1 on supposition that we shall be the safer while that image is there placed2 or else to profess our trust in that particular guardian4 ,because no man knoweth what angel ,god doth make his guardian1 nor can we distinguish them2 much less that he maketh such or such a saint our guardian4 ,and men's own 7foolish7 choosing such a one to be their guardian1 will not make them so4 ,nor hath ,god appointed or promised to bless any such imagery4 #ag4 ,it is sinful to use such amorous images of the persons towards whom your lust is kindled1 as tendeth to increase or keep up that lust1 or to make profession or ostentation of it4 ,as lustful persons use to carry or keep the pictures of those on whom they dote4 #ah4 ,it is unlawful to make such use of the pictures of our deceased friends1 as tendeth to increase our inordinate sorrow for them4 #ai4 ,it is unlawful to make such images1 monuments1 or memorials of the best and holiest persons or martyrs1 as may endanger or tempt men to any inordinate veneration of1 or confidence in the persons honoured4 #bj4 ,inward images of ,god imprinted on the fantasy are sinful3 and so are other such false and sinful images as afore-mentioned1 though they be not made externally for the use of the eye4 #ba4 ,i think it is unlawful to make an image1 or any equal instituted sign1 to be the public common symbol of the christian religion 7though it be but a professing sign72 because ,god having already instituted the symbols or public tesser of our christian profession or religion1 it is usurpation to do the like without his commission4 ,as the king having made the wearing of a ,george and star the badge of the order of the garter1 would take it ill1 if any shall make another badge of the order1 much more if they impose it on all of the order3 though ,i presume not to condemn it4 #a4 ,all images painted or engraven are not unlawful2 for ,god himself commanded and allowed the use of many in the ,old ,testament4 ,and ,christ reprehendeth not ,csar's image on his coin4#cei #b4 ,the civil use of images in coins1 sign-posts1 banners1 ornaments of buildings1 or of books1 or chambers1 or gardens1 is not unlawful4 #c4 ,as the word image is taken in general for signs1 there is no question but they are frequently to be used2 as all a man's words are the images1 that is1 the signifiers of his mind2 and all a man's writings are the same made visible4 ,it is therefore a blind1 confounding error of some now among us 7otherwise very sober1 good men7 who accuse all forms of prayer and of preaching as sinful1 because 7say they7 they are idols1 or images of prayer and of preaching2 they are neither engraven nor painted images of any creature2 but all words are or should be signs of the speaker's mind4 ,and if you will secundum quid call only the inward desires by the name of prayer1 then the words are the signs of such prayer4 ,but because prayer in the full sense is desire expressed1 therefore the expressions are not the signs of such prayer1 but part of the prayer itself1 as the body is of the man3 nor is a form1 that is fore-conceived or premeditated words1 7whether in mind or writing17 any more an image of prayer1 than extemporate prayer is4 ,all words are signs1 but never the more for being premeditated or written4 ,and according to this opinion1 all books are sinful images1 and all sermon notes1 and the printing of the ,bible itself1 and all pious letters of one friend to another1 and all catechisms3 strangers will hardly believe1 that so monstrous an opinion as this1 should in these very instances be maintained1 by men otherwise so understanding and truly godly1 and every way blameless1 as have and do maintain it at this day4 #d4 ,the making and using of the image of ,christ1 as born1 living1 preaching1 walking1 dying1 7a crucifix17 rising1 ascending1 is not unlawful in itself1 though any of the forementioned accidents may make it so in such cases4 ,as ,christ was man like one of us1 so he may be pictured as a man4 ,object4 ,his divine nature and human soul are ,christ1 and these cannot be pictured2 therefore an image of ,christ cannot be made4 ,answ4 ,it is not the name1 but the thing which ,i speak of3 choose whether you will call it an image of ,christ secundum corpus1 or an image of ,christ's body4 ,you cannot picture the soul of a man1 and yet you may draw the picture of a man's body4 #e4 ,it is a great part of a believer's work1 to have ,christ's image very much upon his imagination1 and so upon his mind4#cfj ,as if he saw him in the manger1 in his temptations1 in his preaching1 in his praying1 watching1 fasting1 weeping1 doing good1 as crowned with thorns1 as crucified1 c42 that a crucified ,saviour being still as it were before our eyes1 we may remember the price of our redemption1 and the example which we have to imitate2 and that we are not to live like a ,dives or a ,csar1 but like the servants of a crucified ,christ4 ,a crucifix well befitteth the imagination and mind of a believer4 #f4 ,it is a great part of true godliness1 to see ,god's image in the glass of the creation2 to love and honour his image on his saints1 and all the impressions of his power1 wisdom1 and goodness on all his works2 and to love and honour him as appearing in them4#cfa #g4 ,it is lawful on just occasion1 to make the image of fire or light as signifying the inaccessible light in which ,god is said to dwell1 and the glory in which he will appear to the blessed in heaven4#cfb ,for by many such resemblances the ,scripture setteth these forth1 in ,rev4 i4 xxi4 xxii4 c4 ,and ,moses saw ,god's back parts1 viz4 a created glory4 #h4 ,it is lawful to represent an angel on just occasions1 in such a likeness as angels have assumed in apparitions2 or as they are described in ,ezekiel or elsewhere in ,scripture2 so be it we take it not for an image of their true spiritual nature1 but an improper representation of them1 like a metaphor in speech4#cfc #i4 ,it is lawful 7seasonably and in fit circumstances7 to use images1 #a4 ,for memory1 #b4 ,for clearer apprehension1 #c4 ,for more passionate affection1 even in religious cases2 which is commonly called the historical use of them4 ,for these ends the ,geneva ,bible1 and some other1 have the ,scripture histories in printed images2 to show the papists that it is not all images1 or all use of them1 that they were against4 ,and so men were wont to picture ,dives in his feasting1 with ,lazarus in rags1 over their tables1 to mind them of the sinfulness of sensuality4 ,and so the sacred histories are ordinarily painted1 as useful ornaments of rooms1 which may profit the spectators4 #aj4 ,thus it is lawful to honour the memory of learned1 great1 and virtuous persons1 saints and martyrs1 by keeping their images2 and by the beholding of them to be remembered of our duty1 and excited to imitation of them4#cfd #aa4 ,it is lawful to use hieroglyphics1 or images expressing virtues and vices1 as men commonly make images to decipher prudence1 temperance1 charity1 fortitude1 justice1 c4 and envy1 sloth1 pride1 lust1 c4 ,as they do of the five senses1 and the four seasons of the year1 and the several parts of man's age1 and the several ranks and qualities of persons1 c4 #ab4 ,thus it is lawful to represent the devil1 and idols1 when it tendeth but to make them odious4 ,for as we must not take their names into our mouths1 ,psal4 xvi4 #d2 ,exod4 xxiii4 #ac2 ,eph4 v4 #c2 that is1 when it tendeth to honour them1 or tempt men to it2 and yet may name them as ,elias did in scorn1 or as the prophets did by reproof of sin2 so is it also in making representations of them4 ,even as a drunkard may be painted in his filth and folly to bring shame and odium on the sin4 #ac4 ,it is lawful to use hieroglyphics instead of letters1 in teaching children1 or in letters to friends2 or to make images to stand as characters instead of words1 and so to use them even about sacred things4 #ad4 ,as it is lawful to use arbitrary professing signs even about holy things1 which signify no more than words1 and have by nature or custom an aptitude to such a use2 while it is extended no further1 than to open our own minds2 so it may be lawful to use such a characteristical or hieroglyphical image to that end1 when it hath the same aptitude1 but not otherwise4 ,as a circular figure or ring being a hieroglyphic of perpetuity1 and so of constancy1 is used as a significant profession of constancy in marriage2 and so the receiving of each other's picture might be used4 ,and so in covenanting1 or taking an oath1 the professing sign is left to the custom of the country2 whether we signify our consent by gesture1 words1 action1 writing4 ,and as it is lawful to make an image on a seal which hath a sacred signification1 7as a flaming heart on an altar1 a ,bible1 a praying saint1 c47 as well as to write a religious motto on a seal2 so it is lawful to put this seal to a subscribed covenant with ,god and his church1 or our king and country1 when we have a lawful call to seal such a covenant4#cfe ,but if law or custom would make such a seal to be the common public badge or symbol of the christian religion1 ,i think it would become unlawful4 ,as the crucifix for aught ,i know might thus have been arbitrarily used as a seal1 or as a transient1 arbitrary professing sign1 as the cross was by the ancients at the beginning4 ,if any man had scorned me for believing in a crucified ,christ1 ,i know not but ,i might have made a crucifix by art1 act1 or gesture1 to tell him that ,i am not ashamed of ,christ2 as well as ,i may tell him so by word of mouth4 ,but if men's institution or custom shall make this a symbol or badge of a christian1 and twist it in baptism1 or adjoin it1 as a dedicating sign1 and as the common professing symbol that every baptized person must use1 to signify and declare that he is not ashamed of ,christ crucified1 but believeth in him1 and will manfully fight under his banner against the flesh1 the world1 and the devil to the death3 though he call it but a professing sign1 and say1 he doth but signify his own mind1 and not ,god's act and grace2 ,i should wish to distinguish between a private or arbitrary act of profession1 and a common public badge and professing symbol of our religion2 and tell him that ,i think the instituting of the latter belongs to ,god alone2 and that he hath made two sacraments to that end2 which sacraments are essentially such symbols and badges of our profession1 and are dedicating signs on the receiver's part2 and that ,christ crucified is the chief grace or mercy given to the church1 and his sacrifice is his own act3 and therefore objectively1 the grace1 and act of ,god also1 is here signified2 and therefore on two accounts set together1 ,i fear this use of the crucifix is a sin3 #a4 ,as it is an image1 7though it should be transient17 used as a medium in ,god's worship1 and so forbidden in the second commandment 7for it is not a mere circumstance of worship1 but an outward act of worship74 #b4 ,because it is a new human sacrament1 or hath too much of the essence of a sacrament1 and so is a usurpation of his prerogative that made the sacraments3 for as ,i said1 it belongeth to the king to make the common badge or symbol of his own subjects1 or any order honoured by him4 ,and the general giveth out his own colours2 and though one may arbitrarily wear another colour1 yet if any shall give out common colours to his army1 regiment1 or troop beside his own1 to be the symbol or badge of his soldiers1 ,i think he would take it for too much boldness4 ,yet if only an inferior captain gave but subordinate colours1 not to notify a soldier of the army as such1 but to distinguish his troop from the rest1 it were not so much as the other3 so if a bishop or ruler did but make such a symbol by which the christians of his charge might be discerned from all others1 and not as a badge of christianity itself1 though ,i know no reason for such distinction1 and it may be faulty otherwise1 yet would it not be this usurping of sacramental institution1 which now ,i speak of4 ,all professing signs are not symbols of christianity4 ,christ hath done his own work well already2 his colours1 sacraments1 or symbols are sufficient2 we need not devise more1 and accuse his institutions of insufficiency2 nor make more work for ourselves in religion1 when we leave undone so much that he hath made us4 #ae4 ,all abuse of images will not warrant us to separate from the church which abuseth them2 nor is all such abuse1 idolatry4 ,if the church or our rulers will against our will place images inconveniently in churches1 we may lawfully be there1 so that they be not symbols of idol worship1 or of a religion or worship so sinful in the substance1 as that ,god will not accept it2 and so be it we make no sinful use of those inconvenient images ourselves4 ,though mere temptation and scandal make them sinful in those that so abuse them1 and set them up2 yet he that is not the author of that temptation or scandal1 may not forsake ,god's worship1 because that such things are present1 nor is to be interpreted a consenter to them1 while he cometh only about lawful worship 7and perhaps hath fit opportunity at other times to profess his dissent74 #af4 ,it is lawful to preserve the honest and sober love to our friends1 by keeping their pictures2 or to show our love by decent monuments4 #ag4 ,where we may use creatures themselves to profit us by the sight1 we may 7ordinarily7 use the images of those creatures4 ,as the sight of trees1 fruits1 cities1 c4 may delight us1 and mind us of the power1 wisdom1 and goodness of ,god 7or the sight of the sun1 moon1 stars1 c472 so may the pictures of the same things4 ,and as a dead body1 skeleton1 or skull1 may profitably mind us of our latter end2 so may the picture of any of these1 which we may more conveniently keep4 #ah4 ,it is not unlawful to pray before or towards an image1 in a room where images are placed only for ornament1 and we have no respect to them as a medium or object of our worship 7except by accident as aforesaid74 #ai4 ,it is not unlawful to make an image 7out of the cases of accidental evil before named7 to be objectum vel medium excitans ad cultum ,dei1 an object or medium of our consideration1 exciting our minds to worship ,god4 7,as a death's-head1 or a crucifix1 or an historical image of ,christ or some holy man1 yea1 the sight of any of ,god's creatures1 may be so holily used1 as to stir up in us a worshipping affection1 and so is medium cultus excitans vel efficienter47 ,but no creature1 or image1 7,i think17 may lawfully be made the medium cultum vel terminus1 in genere caus finalis1 a worshipped medium1 or the terminus1 or the thing which we worship mediately1 on pretence of representing ,god1 and that we worship him in it ultimately4 ,and this ,i take to be the thing forbidden directly in the second commandment2 viz4 ,to worship a creature 7with mind or body7 in the act of divine worship1 as representing ,god1 or as the mediate term of our worship1 by which we send it unto ,god1 as if it were the more acceptable to him4 ,so that it is lawful by the sight of a crucifix to be provoked to worship ,god2 but it is unlawful to offer him that worship1 by offering it to the crucifix first1 as the sign1 way1 or means of our sending it to ,god4 #bj4 ,yet a creature may be honoured or worshipped with such worship as is due to him1 by the means of such a representing terminus or image4 ,if the king command his subjects to bow towards his image or throne when he is absent1 as an act of honour1 or human worship to himself1 it is lawful so to do1 ,god having not forbid it4 ,but ,god hath forbid us to do so by himself1 because he hath no image1 and is confined to no place1 and to avoid the danger and appearance of idolatry4 #ba4 ,yet is it lawful to lift up our hand and eyes towards heaven1 as the place of ,god's glory2 and ,i condemn not the ancient churches that worshipped towards the east4 ,but it was not heaven1 or the sun1 or east that they worshipped1 or to which they sent their worship1 as any terminus medius1 or thing mediately worshipped2 but only to ,god himself1 whose glory is in the heavens4 #ceh ,isa4 xl4 #ah1 #be2 xlvi4 #e2 ,exod4 xx4 #d2 ,gen4 i4 #bf2 v4 #a2 ,deut4 iv4 #af-ah1 #bc1 #be2 v4 #h2 xvi4 #bb2 #b ,chron4 xxxiii4 #g2 ,ezek4 viii4 #c1 #e2 ,dan4 iii42 ,rom4 i4 #bc2 ,heb4 xii4 #bi2 ,col4 iii4 #aj2 ,deut4 ix2 ,exod4 xxiii4 #bd2 xxxiv4 #ac2 ,deut4 vii4 #e2 #a ,kings xiv4 #i1 #bc2 #b ,kings xvii4 #ai2 #b ,chron4 xiv4 #c1 #e2 ,hab4 ii4 #ah2 ,jer4 x4 #h2 ,deut4 xxvii4 #ae2 ,isa4 xvii4 #h2 xli4 #bi2 #b ,chron4 xxviii4 #b2 xxiv4 #c1 #d2 ,hos4 xiii4 #b2 ,ezek4 xvi4 #ag2 xxiii4 #ad2 xxx4 #ac2 ,hos4 x4 #a1 #b2 #b ,kings xxi4 #g2 ,jer4 viii4 #ai2 li4 #dg4 #cei #b ,chron4 iii4 #aj2 ,matt4 xxii4 #aj2 ,numb4 xxi4 #i2 #b ,kings xvi4 #ag2 #a ,kings vii4 #ah1 #ai1 #be1 #bf1 #bi1 #cj4 #cfj ,rom4 viii4 #bi2 ,rev4 i4 #ab1 c42 #b ,cor4 iv4 #d2 ,col4 i4 #ae2 ,phil4 iii4 #h-aj1 c4 #cfa #a ,cor4 xi4 #g2 #b ,cor4 iii4 #ah2 ,col4 iii4 #aj4 #cfb ,exod4 xxv4 #ah1 #ai2 xxxvii4 #h1 #i4 #cfc #a ,kings vi4 #bd-bg2 ,ezek4 x4 #b1 #d1 #g1 #i1 #ad2 #a ,kings vii4 #bi1 #cf2 viii4 #f1 #g2 #a ,sam4 iv4 #d2 #b ,kings xix4 #ae2 ,psal4 lxxx4 #a2 xcix4 #a2 ,isa4 vi4 #b1 #f4 #cfd ,ut ,beza ,icones ,viror4 ,illustrium4 #cfe ,neh4 ix4 #dh2 ,esth4 viii4 #h4 ,quest4 ,,cxiv4 ,whether stage-plays1 where the virtuous and vicious are personated1 be lawful8 ,because this is a kind of imagery1 the question may be here fitly handled4 ,but ,i have said so much before of stage-plays1 and the sin that is used in them1 part i4 chap4 #ah1 that ,i have nothing more to say here1 but only to decide this particular case of conscience concerning them4 ,as ,i am not willing to thrust any man into extremes1 nor to trouble men with calling those sins1 which ,god hath not forbidden2 so ,i have reason to advise men to go1 in doubtful cases1 on the safer side1 much more to dissuade them from undoubted sin1 and especially from great and multiplied sins2 and therefore ,i must thus decide the question4 #a4 ,it is not absolutely unlawful to personate another man1 nor doth the second commandment forbid such living images in this extent4 ,i pass by the instance of the woman of ,tekoah1 #b ,sam4 xiv42 because the bare history proveth not the lawfulness4 ,but ,paul's speaking as of himself and ,apollos the things which concerned others1 was approvable2 and as ,christ frequently taught by parables1 so his parables were a description of good and evil1 by the way of feigned history1 as if such and such things had been done by such persons as never were4 ,and this fiction is no falsehood2 for the hearer knoweth that it is not meant as an historical narrative1 but a parable2 and it is but an image in words1 or a painted doctrine4 ,and if a person and action may be feigned by words1 ,i know not where it is forbidden to feign them by personal representation4 ,therefore to personate another is not simply a sin4 #b4 ,to personate good men in good actions1 is not simply unlawful2 because1 #a4 ,it is not unlawful as it is personating1 as is showed4 #b4 ,nor as lying2 because it is not an asserting1 but a representing2 nor so taken4 #c4 ,to personate a bad man1 in a bad action1 is more dubious2 but seemeth not in all cases to be unlawful4 ,to pass by ,david's feigning himself mad1 7as of uncertain quality17 it is common with preachers1 to speak oft the words of wicked men1 as in their names or persons1 to disgrace them3 and ,prov4 v4 #aa1 #ab1 c4 cometh near it4 ,and whether ,job be a history1 or a dialogue personating such speakers1 is doubted by the most learned expositors4 #d4 ,i think it possible to devise and act a comedy or tragedy1 which should be lawful1 and very edifying4 ,it might be so ordered by wise men4 #e4 ,i think ,i never knew or heard of a lawful stage-play1 comedy1 or tragedy1 in the age that ,i have lived in2 and that those now commonly used1 are not only sins1 but heinous1 aggravated sins2 for these reasons4 #a4 ,they personate odious vices commonly viciously2 that is1 #a4 ,without need1 reciting sinful words1 and representing sinful actions2 which as they were evil in the first committing1 so are they in the needless repetition4 ,eph4 v4 #c1 #d1 #ab1 ,but fornication1 and all uncleanness1 or covetousness1 7or lust17 let it not be once named among you as becometh saints2 neither filthiness1 nor foolish talking1 nor jesting1 which are not convenient2 but rather giving of thanks4--,for it is a shame even to speak of those things which are done of them in secret4 #b4 ,because they are spoken and acted commonly without that shame1 and hatred1 and grief which should rightly affect the hearers with an abhorrence of them2 and therefore tend to reconcile men to sin1 and to tempt them to take it but for a matter of sport4 #b4 ,there are usually so many words materially false 7though not proper lies7 used in such actings of good and evil1 as is unsavoury1 and tendeth to tempt men to fiction and false speaking4 #c4 ,there are usually such multitudes of vain words poured out on the circumstantials1 as are a sin themselves1 and tempt the hearers to the like4 #d4 ,they usually mix such amorous or other such insnaring expressions or actions1 as are fitted to kindle men's sinful lusts1 and to be temptations to the evils which they pretend to cure4 #e4 ,a great deal of precious time is wasted in them1 which might have been much better spent2 to all the lawful ends which they can intend4 #f4 ,it is the preferring of an unmeet and dangerous recreation1 before many fitter2 ,god having allowed us so great choice of better1 it cannot be lawful to choose a worse4 ,the body which most needeth exercise1 with most of the spectators1 hath no exercise at all2 and the mind might be much more fruitfully recreated many ways1 by variety of books1 of converse1 by contemplating ,god and his works1 by the fore-thoughts of the heavenly glory1 c4 ,so that it is unlawful1 as unfitted to its pretended ends4 #g4 ,it usually best suiteth with the most carnal minds1 and more corrupteth the affections and passions1 as full experience proveth3 those that most love and use them are not reformed by them1 but commonly are the most loose1 ungodly1 sensual people4 #h4 ,the best and wisest persons least relish them1 and are commonly most against them4 ,and they are best able to make experiment1 what doth most help or hurt the soul4 ,therefore when the sensual say1 ,we profit by them1 as much as by sermons1 they do but speak according to their sense and lust4 ,as one that hath the green-sickness may say1 coals and clay and ashes do more good than meat2 because they are not so fit to judge1 as those that have a healthful state and appetite4 ,and it seldom pleaseth the conscience of a dying man1 to remember the time he spent at stage-plays4 #i4 ,usually there is much cost bestowed on them1 which might be better employed1 and therefore is unlawful4 #aj4 ,god hath appointed a stated means of instructing souls1 by parents1 ministers1 c4 which is much more fit and powerful2 therefore that time were better spent4#cfg ,and it is doubtful whether play-houses be not a stated means of man's institution1 set up to the same pretended use as the church and ministry of ,christ1 and so be not against the second commandment4 ,for my part ,i cannot defend them1 if any shall say that the devil hath apishly made these his churches1 in competition with the churches of ,christ4 #aa4 ,it seemeth to me a heinous sin for players to live upon this as a trade and function1 and to be educated for it1 and maintained in it4 ,that which might be used as a recreation1 may not always be made a trade of4 #ab4 ,there is no mention that ever such plays were used in ,scripture times by any godly persons4 #ac4 ,the primitive christians and churches were commonly against them2 many canons are yet to be seen1 by which they did condemn them4 ,read but ,dr4 ,j4 ,reignolds against ,albericus ,gentilis1 and you shall see unanswerable testimonies1 from councils1 fathers1 emperors1 kings1 and all sober antiquity against them4 #ad4 ,thousands of young people in our time have been undone by them2 some at the gallows1 and many apprentices who run out in their accounts1 neglect their masters' business1 and turn to drunkenness1 and whoredom1 and debauchery1 do confess that stage-plays were not the last or least of the temptations which did overthrow them4 #ae4 ,the best that can be said of these plays is1 that they are controverted and of doubtful lawfulness2 but there are other means enough of undoubted and uncontroverted lawfulness1 for the same honest ends2 and therefore it is a sin to do that which is doubtful without need4 ,upon all these reasons1 ,i advise all that love their time1 their souls1 their ,god and happiness1 to turn away from these nurseries of vice1 and to delight themselves in the law and ordinances of their ,saviour1 ,psal4 i4 #b1 #c4 #cff ,psal4 xxvi4 #d2 cxix4 #aac2 #a ,tim4 vi4 #bj2 ,matt4 xii4 #cf1 #cg2 #a ,pet4 i4 #ah2 ,eccl4 vii4 #c-g2 ,eph4 iv4 #bi1 #cj2 v4 #ae1 #af2 ,luke xii4 #ag-ai2 ,rom4 xiii4 #ac1 #ad4 #cfg ,john vi4 #ab2 #a ,pet4 iv4 #aj2 ,matt4 xviii4 #bc2 ,rom4 xiv4 #ab2 ,phil4 iv4 #ag2 ,psal4 i4 #b2 #b ,tim4 iv4 #a1 #b4 ,quest4 ,,cxv4 ,is it ever unlawful to use the known symbols and badges of idolatry8 ,answ4 #a4 ,ordinarily it is unlawful1 as being the thing forbidden in the second commandment4 ,for he that useth them1 #a4 ,is corporally idolatrous1 whatever his secret thoughts may be4 #b4 ,and he is interpretatively an idolater1 and actually persuadeth others to be so4 #b4 ,but yet though no man may ever use such symbols of idolatry formaliter1 qua tales1 as such2 yet materially he may use them in some cases4 ,as1 #a4 ,when an idolater will take an ordinance of ,god1 and an appointed duty1 and turn it into a symbol of his idolatry 7as in the foregoing instance of the ,mahometans74 ,we may not therefore forsake that duty2 but we must do it in such a manner1 as may sufficiently disclaim the idolater's use of it4 ,as if any idolaters will make a symbol of some ,scripture texts1 or of the ,lord's day1 or of the sacramental bread and wine1 c4 we must not therefore disuse them4 #b4 ,when a thing indifferent is made an idolatrous symbol or badge1 though ,i must not use it as idolaters do1 yet if any act of ,divine ,providence make it become necessary as a moral duty1 ,i may be obliged to use it1 disclaiming the idolater's manner and end3 and then it will be known that ,i use it not as their symbol4 ,as if a man1 by famine or a swoon1 were dying in an idol's temple1 ,i might give him meat and drink there to save his life1 though such as was a badge of their idolatry1 while ,i disclaim their ends and use4 ,the reason is1 #a4 ,because at such a time it is a natural duty1 and therefore may not be omitted for fear of scandal1 or seeming sin1 which at that time is no sin4 #b4 ,because ,christ hath taught us in the instance of himself and his disciples1 that positive commands give place to natural1 cteris paribus4 ,and that the sabbath was made for man1 and not man for the sabbath2 and that we must learn what this meaneth1 ,i will have mercy and not sacrifice4 ,and if we must break the rest of the sabbath for the life1 yea1 the feeding of an ox or ass1 much more of a man3#cfh and the positives of the second commandment must be regulated as the positives of the fourth4 #c4 ,and the scandal in such a case may be avoided1 by declaring that ,i do disclaim their use and ends4 ,in a country where kneeling or being uncovered to the prince is a civil1 honouring custom1 if the prince should be a ,caligula1 and command the subjects to worship him and his image as a god1 and make bowing1 kneeling1 or being uncovered the badge or symbol of it2 here ,i would ordinarily avoid even that which before was a duty1 because it was but by accident a duty1 and now interpreted a heinous sin4 ,but in case that the life of any man lay on it1 or that the scandal on religion for my denying civil honour to the prince1 would be greater and of more perilous consequence1 than the scandal of seeming idolatry1 ,i would perform that civil honour which ,i did before1 and which ,god enjoineth me to perform to my prince4 ,but ,i would avoid the scandal1 by open protesting 7seasonably7 against the idolatry4 #cfh ,mark ix4 #ac2 xii4 #g2 ii4 #ag4 ,quest4 ,,cxvi4 ,is it unlawful to use the badge or symbol of any error or sect in the worship of ,god8 ,answ4 #a4 ,it is unlawful to use it formally as such4 #b4 ,but not materially1 when1 #a4 ,there are just and weighty reasons for it4 #b4 ,and ,i may disown the error4 ,sidenote3 ,every sect of erring christians accordingly useth to err in worship1 and have some badge and symbol of their sect and error4 ,for1 #a4 ,all sects and erroneous persons may turn holy words and duties into symbols of their errors4 #b4 ,all christians in the world being imperfect1 do sometimes err in matter or manner in their worship4 ,and he that will materially avoid all the badges or symbols of their errors1 shall have no communion with any church or christian4 #c4 ,as we must do our best so to avoid all their errors1 that we choose them not1 and make them not formally our own practice2 7as tautologies1 vain repetitions1 disorders1 unfit phrases1 c4 ,we must ourselves when we are the speakers do as much better as we can27 so we must not therefore separate from them that do use them1 nor deny them our communion when they use them2 else we must separate from all others1 and all others from us4 #d4 ,but when we are present with them1 our minds must disown all the faults of the holiest prayer in the world which we join in3 we may be bound to stay with them1 and join in all that is good and warrantable1 and yet as we go along1 to disown in our minds all that we know to be amiss4 ,quest4 ,,cxvii4 ,are all indifferent things made unlawful to us1 which shall be abused to idolatrous worship8 ,answ4 ,you must distinguish1 #a4 ,of the symbol of idolatry before spoken of1 and other by-abuses4 #b4 ,of an abuse done in former ages or remote countries1 and in our own age and country4 #c4 ,of the reasons inviting us to use them1 whether necessary or not4 #a4 ,the case of symbols or badges is not here spoken of1 but other abuses4 #b4 ,an abuse committed in the age and place we live in1 or any other1 which will by the scandal imbolden others to the like1 may not be complied in1 without so great reason1 as will notably preponderate the evil consequents4 #c4 ,but yet in many cases such abused1 indifferent things1 may after be lawfully used by believers4 ,for instance3 #a4 ,names may be things indifferent1 abused to idolatry1 and yet lawfully used by us3 as the name ,god1 ,deus1 ,lord1 holy1 just1 good1 temple1 altar1 sacrifice1 priest1 heaven1 sun1 moon1 ,jupiter1 ,saturn1 and a hundred such2 ,i mean these letters and syllables in these languages4 ,that these names are all in themselves indifferent appeareth in that they are neither naturally necessary1 nor by ,god's institution1 but arbitrary signs of human invention and choice3 for we may easily and lawfully make new words to signify all the same things that these do3 and that they are abused to idolatry is notoriously known3 and that yet they are lawfully used1 the practice of all christians1 ,english and ,latin1 even the most scrupulous themselves1 doth judge4 #b4 ,and the use of temples 7these individuals which have been used to idolatry7 is lawful4 #c4 ,so also of bells1 pulpits1 cups1 tables1 and fonts1 and other utensils4 #d4 ,the ,bible itself1 as it is this individual book rather than another1 is a thing indifferent1 yet it may be read in after it hath been abused to idolatry4 #e4 ,if the king would not only give the garments1 but the money1 lands1 lordships1 houses1 which have been consecrated or otherwise abused to idolatry1 to any poor people1 or most of the scrupulous1 they would think it lawful to receive and use them2 yea1 it is lawful to dedicate the same lands and money afterwards to holy uses1 and to maintain religious worship4 #f4 ,otherwise it were in the power of any idolater whenever he pleased1 to deprive all the christian world of their christian liberty1 and to make nothing indifferent to us1 seeing they can abuse them all4 #g4 ,yea1 almost nothing is then already indifferent1 there being few things that some person in some time and place hath not abused to idolatry4 #h4 ,if the question be only of all individual things abused to idolatry1 the decision now given will hold good2 but if it be also of all species of such things1 it will be a dishonour to a man's reason to make a question of it4 ,quest4 ,,cxviii4 ,may we use the names of week days which idolatry honoured their idols with2 as ,sunday1 ,monday1 ,saturday1 and the rest8 ,and so the months8 ,answ4 #a4 ,it were to be wished that the custom were changed2 #a4 ,because the names have been so grossly abused2 #b4 ,and we have no need of them2 #c4 ,and as the papists say1 ,our monuments1 temple names1 and other relics among you prove ours to be the old religion1 and keep possession for us till it be restored2 so the heathens say to all the christians1 ,your very names of your days and months prove our religion to be elder than yours1 and keep possession for us till it be restored4 #b4 ,it is meet that we wisely do our duty toward the reformation of this abuse4 #c4 ,but yet long custom and sound doctrine hath so far taken away the scandal and ill effects1 that rather than be an offence to any by seeming singularity1 it is as lawful still to use these names1 as it was to ,luke to use the names of ,castor and ,pollux1 ,jupiter and ,mercury1 historically4 #d4 ,in such cases the true solution of the question must be by weighing accidents and foreseen consequents together wisely and impartially2 and he that can foresee which way is likely to do most good or hurt1 may satisfactorily know his duty4 ,quest4 ,,cxix4 ,is it lawful to pray secretly when we come first into the church1 especially when the church is otherwise employed8 ,answ4 #a4 ,this is a thing which ,god hath given us no particular law about2 but the general laws must regulate us1 ,let all be done decently1 in order1 and to edification4 #b4 ,our great and principal business in coming to the church assembly is to join with them in the public worship2 and this is it that accordingly1 as our great business1 we must intend and do4 #c4 ,in a place where superstition makes ignorant people think it a matter of necessity1 so to begin with secret prayer1 when the church is otherwise employed1 the use of it is the more scandalous1 as encouraging them in their error4 #d4 ,it is the best way to come before the public worship begin1 and then they that think it most decent may do it without scruple or just offence4 #e4 ,but as a man's heart may put up a short ejaculation as he walketh up the church1 without losing what else he might hear1 so a man may on his knees be so brief1 as that his loss shall be but small2 and whether his profit preponderate that little time's loss1 he can judge better than another4 ,therefore though ,i like best keeping to concord with the assembly in our devotion1 yet these are things in which it ill beseemeth christians to judge or despise each other2 and ,i shall take on either side the judging and despising of those that differ from us1 to be a far greater sin1 than the doing or not doing of the thing4 ,object4 ,is it not called in ,eccles4 v4 #a1 #b1 ,the sacrifice of fools who know not that they do evil8 ,answ4 ,no3 ,i have wondered to hear that text so ordinarily thus perverted4 ,the text is1 ,keep thy foot when thou goest to the house of ,god1 and be more ready to hear1 than to offer the sacrifice of fools4---- ,which is no more1 than that it is the imagination and custom of fools to think to please ,god by their sacrifices1 and bringing somewhat to him1 while they refuse or neglect to hear his commands and obey him4 ,whereas obedience is better than sacrifice2 and the sacrifice of the wicked is abomination to the ,lord3 and he that turneth away his ear from hearing the law1 his prayer is abominable3 and because they hate instruction--they shall cry and ,god will not hear them4 ,therefore be first careful to hear what ,god saith to thee1 and to learn his will and do it1 and then bring thy sacrifice to him3 leave thy gift at the altar1 and go and be reconciled to thy brother3 obey first1 and then come and offer thy gift4 ,this is all the meaning of the text4 ,see also ,psal4 l4 #h1 and compare these cited texts1 #a ,sam4 xv4 #bb2 ,prov4 xv4 #h2 xxi4 #ag2 ,matt4 v4 c4 ,but whether we should begin with prayer or hearing when we enter into the church1 ,god hath left to prudence to be decided by the general rules4 ,quest4 ,,cxx4 ,may a preacher kneel down in the pulpit1 and use his private prayers when he is in the assembly8 ,answ4 ,this will have the same answer with the former2 and therefore ,i shall trouble the reader with no more4 ,quest4 ,,cxxi4 ,may a minister pray publicly in his own name singly1 for himself or others8 or only in the church's name1 as their mouth to ,god8 ,answ4 ,it is good to be as exact in order and decency as we can2 but they that would not have other men's ceremonies brought in on that pretence1 should not bring in their own made doctrines4 #a4 ,it is certain that all the assembly come thither1 not only to hear a prayer1 but to pray as well as the minister2 and therefore the practice of all churches in the world 7as is seen in all the liturgies7 is for the minister to speak in the plural number1 and usually to pray in the church's name4 ,and so he is both their guide and mouth in prayer4 ,therefore even when he prayeth for himself1 it is usually fittest 7or very fit7 for him rather to say1 ,we beseech thee1 give the speaker thy assistance1 c4 than ,i beseech thee4 #b4 ,and even subjectively it is not inconvenient to speak of himself in the third person1 ,give him1 or ,give the speaker thy help1 instead of ,give me4 #c4 ,but they that will place a necessity in either of these1 and make the contrary a sin1 must have more knowledge than ,i have to be able to prove it4 ,for1 #a4 ,in the latter case the minister doth not pray in his own person1 but only for his own person1 when he saith1 ,we beseech thee1 give me thy help1 c4 #b4 ,and ,i know no word of ,god that saith1 either that the minister is only the mouth of the people1 or that he is to speak only in their names1 or that he may not pray for himself or them in his ministerial capacity in the first person4#cfi ,for1 #a4 ,he is a minister of ,christ for the church1 and not the minister of the church properly4 ,and he is subordinate to ,christ in his priestly office1 as well as in his teaching and ruling office3 and the priests did always take it for their office1 not only to speak as the people's mouth1 but as sub-mediators or intercessors for them to ,god2 and as then they were types of ,christ by standing between ,god and the people1 so they were his officers as well as types2 and so they are his officers to this day3 and as they teach and rule in his name by office1 so do they intercede in his name3 all men confess that they may do this in private2 and where is it forbidden to be done in public8 #b4 ,and there are some cases in which it is fittest that it should be so4 ,that is1 when it is supposed that the congregation doth not join with him4 ,as1 #a4 ,when the whole church is fallen into some error of judgment1 7as who hath not many17 and he knoweth that they differ from him1 it is fitter for him to pray as a sub-intercessor for them in his own person1 than to speak as in their persons1 who he knoweth join not with him4 ,for that hath a plain untruth in it4 #b4 ,if the whole church be fallen into some little sin1 which seduction yet hindereth them from repenting of1 he were better confess it1 and profess sorrow for it1 in his own person1 than in theirs that join not with him in it4 #c4 ,when he prayeth for somewhat for himself and them1 that is above their understanding1 7as for direction in some difficult controversies1 c47 ,i know not that he is bound to speak in their names that understand him not4 ,therefore this is no business for christians that are not possessed with a proud1 peevish1 self-conceited1 quarrelsome humour1 to censure or despise a minister for2 nor should any introduce that false doctrine of man's invention into the church1 that the minister is only to pray in public as the people's mouth4 ,but the power of prejudice is great4 #cfi #a ,tim4 ii4 #a1 #b2 ,isa4 lix4 #af2 ,jer4 xxvii4 #ah2 vii4 #af2 xxix4 #g2 xxxvii4 #c2 xlii4 #b1 #d1 #bj2 #a ,sam4 vii4 #e2 xii4 #ai1 #bc2 #b ,cor4 xiii4 #g2 ,phil4 i4 #i2 ,col4 i4 #i1 #c2 #a ,thess4 v4 #bc2 #b ,thess4 i4 #aa2 #a ,thess4 iii4 #aj4 ,quest4 ,,cxxii4 ,may the name1 priests1 sacrifice1 and altars1 be lawfully now used instead of1 ,christ's ministers1 worship1 and the holy table8 ,answ4 #a4 ,he that useth them in design to bring in the popish transubstantiation and real sacrifice of the mass1 doth heinously sin in such a design and use4 #b4 ,in a time and place where they may not be used without scandal1 or tempting or encouraging any to their errors1 the scandal will be a grievous sin4 #c4 ,the ,new ,testament useth all the ,greek names which we translate1 priests1 sacrifice1 and altars1 therefore we may use the same in ,greek2 and our translation and ,english names are not intolerable4 ,if priest come from presbyter ,i need not prove that2 if it do not1 yet all ministers are subordinate to ,christ in his priestly office as essentially as in the rest4 ,and ,rev4 i4 #f2 v4 #aj2 xx4 #f1 it is said1 that we are or shall be made priests of ,god1 and unto ,god4 ,and #a ,pet4 ii4 #e1 we are an holy priesthood1 and ver4 #i1 a royal priesthood3 if this be said of all1 then especially of ministers4 ,and the word sacrifice is used of us and our offered worship1 #a ,pet4 ii4 #e2 ,heb4 xiii4 #ae1 #af2 ,phil4 iv4 #ah2 ,eph4 v4 #b2 ,rom4 xii4 #a4 ,and ,heb4 xiii4 #aj1 saith1 ,we have an altar whereof they partake not1 c4 ,and the word is frequently used in the ,revelation1 chap4 vi4 #i2 viii4 #c1 #e2 xvi4 #g1 c4 in relation to gospel times4 ,we must not therefore be quarrelsome against the bare names1 unless they be abused to some ill use4 #d4 ,the ancient fathers and churches did ever use all these words so familiarly without any question or scruple raised about them1 either by the orthodox or any heretics1 that at present ,i can remember to have ever read of1 that we should be the more wary how we condemn the bare words1 lest thence we give advantage to the papists to make them tell their followers1 that all antiquity was on their side2 which were very easy for them to prove1 if the controversy were about the names alone4 ,extremes and passionate imprudence do give the adversaries great advantages4 #e4 ,the names of sacrifice and altar1 were used by the ancient churches1 not properly1 but merely in allusion to the ,jewish and heathen sacrifices and altars1 together with a tropical use from the christian reasons of the names4 ,as the ,lord's supper is truly the commemoration of ,christ's sacrifice2 and therefore called by protestants1 a commemorative sacrifice2 so that our controversy with the papists is not1 whether it may be called a sacrifice1 but whether it be only the sacrament of a sacrifice1 or a sacramental1 commemorative sacrifice1 or also a real1 proper sacrifice of the very body and blood itself of ,christ4 ,for we acknowledge1 that ,this is a sacrifice1 is no more tropical a speech1 than ,this is my body and blood4 #f4 ,yet it must be noted1 that the ,scripture useth the word sacrifice about ourselves1 and our thanksgivings1 and praises1 and works of charity1 rather than of the ,lord's supper2 and the word priests1 of all men1 lay or clergy1 that offer these foresaid sacrifices to ,god4 ,though the ancient doctors used them familiarly1 by way of allusion1 of the sacrament and its administrators4 #g4 ,in a word1 as no christian must use these or any words to false ends or senses1 or deceiving purposes1 nor yet to scandal2 so out of these cases1 the words are lawful3 and as the fathers are not to be any further condemned for using them1 than as the words 7which they foresaw not7 have given advantage to the papists1 to bring in an ill sense and doctrine2 so those that now live in churches and countries1 where the public professed doctrine doth free them from the suspicion of a popish ill sense1 should not be judged nor quarrelled with for the terms2 but all sober christians should allow each other the liberty of such phrases without censoriousness1 or breach of charity or peace4 ,quest4 ,,cxxiii4 ,may the communion table be turned altar-wise1 and railed in8 ,and is it lawful to come up to the rails to communicate8 ,answ4 ,the answer to this is mostly the same with that to the foregoing question4 #a4 ,god hath given us no particular command or prohibition about these circumstances2 but the general rules1 for unity1 edification1 order1 and decency2 whether the table shall stand this way or that way1 here or there1 c4 he hath not particularly determined4 #b4 ,they that turn the table altar-wise and rail it in1 out of a design to draw men to popery1 or in a scandalous way which will encourage men to or in popery1 do sin4 #c4 ,so do they that rail in the table to signify that the vulgar or lay christians must not come to it1 but be kept at a distance2 when ,christ in his personal presence admitted his disciples to communicate at the table with himself4 #d4 ,but where there are no such ends1 but only to imitate the ancients that did thus1 and to show reverence to the table on the account of the sacrament1 by keeping away dogs1 keeping boys from sitting on it2 and the professed doctrine of the church condemneth transubstantiation1 the real corporal presence1 c4 7as ours doth27 in this case christians should take these for such as they are1 indifferent things1 and not censure or condemn each other for them2 nor should any force them upon those that think them unlawful4 #e4 ,and to communicate is not only lawful in this case1 where we cannot prove that the minister sinneth1 but even when we suspect an ill design in him1 which we cannot prove2 yea1 or when we can prove that his personal interpretation of the place1 name1 situation1 and rails is unsound2 for we assemble there to communicate in and according to the professed doctrine of christianity and the churches1 and our own open profession1 and not after every private opinion and error of the minister4 ,as ,i may receive from an anabaptist or separatist notwithstanding his personal errors2 so may ,i from another man1 whose error destroyeth not his ministry1 nor the ordinance1 as long as ,i consent not to it1 yea1 and with the church profess my dissent4 #f4 ,yet1 cteris paribus1 every free man that hath his choice1 should choose to communicate rather where there is most purity and least error1 than with those that swerve more from regular exactness4 ,quest4 ,,cxxiv4 ,is it lawful to use ,david's psalms in our assemblies8 ,answ4 ,yes3 #a4 ,christ used them at his last supper1 as is most probable2 and he ordinarily joined with the ,jews that used them2 and so did the apostles4 #b4 ,it is confessed lawful to read or say them2 therefore also to sing them4 ,for saying and singing difference not the main end4 #c4 ,they are suitable to our use1 and were the liturgy of the ,jewish church1 not on a ceremonial account1 but for that fitness which is common to us with them4 #d4 ,we are commanded in the ,new ,testament to sing psalms2 and we are not commanded to compose new ones2 nor can every one make psalms1 who is commanded to sing psalms4 ,and if it be lawful to sing psalms of our own or our neighbour's making1 much more of ,god's making by his ,spirit in his prophets4#cgj ,object4 ,they are not suitable to all our cases1 nor to all in the assembly4 ,answ4 #a4 ,we may use them in that measure of suitableness to our cases which they have4 ,you may join with a man in prayer who expresseth part of your wants1 though he express not all4 ,else you must join with no man in the world4 #b4 ,if ungodly men are present when the faithful speak to ,god1 must we not speak our proper case1 because they are present8 ,the minister in church administrations speaketh principally in the name of the faithful1 and not of hypocrites4 ,must he leave out of his prayers all that is proper to the godly1 merely because some wicked men are there8 ,no more must the church do in singing unto ,god4 #c4 ,they that cannot speak every word in a psalm just as their own case1 may yet speak it as instructive2 otherwise they might not read or say it4 ,but the sectarian objections against singing ,david's psalms are so frivolous1 that ,i will not tire the reader with any more4#cga #cgj ,matt4 xxvi4 #cj2 ,mark xiv4 #bf2 ,luke iv4 #af2 vi4 #f2 ,john vi4 #ei2 xviii4 #bj2 ,mark i4 #ba1 #bc1 #bi2 iii4 #a2 vi4 #b2 #a ,chron4 xvi4 #g2 ,psal4 xcv4 #b2 cv4 #b2 ,james v4 #ac2 #a ,chron4 xvi4 #i4 #cga ,james v4 #ac2 ,eph4 v4 #ai2 ,col4 iii4 #af4 ,quest4 ,,cxxv4 ,may psalms be used as prayers1 and praises1 and thanksgivings1 or only as instructive8 even the reading as well as the singing of them8 ,answ4 ,the sober reader who knoweth not what errors others hold1 will marvel that ,i trouble men with such questions4 ,but ,i have oft been troubled with those that 7having no other shift to deny the lawfulness of written and set forms of prayer7 do affirm that psalms are neither to be read or sung at all as prayers1 but only as doctrinal scriptures for instruction4#cgb ,but that this is false appeareth1 #a4 ,in that those that are real1 material prayers1 and praises1 and thanksgivings1 and were penned for that very use1 as the titles show1 and those that were so used by the ,jewish synagogues where ,christ was ordinarily present1 may be so used by us3 but such are the psalms both as said and sung4 #b4 ,and those that we are commanded to sing as psalms1 and have ,christ's example so to use1 7who sung a hymn or psalm of praise at his last supper17 we also may so use3 but1 c4 #c4 ,and those that are by ,god's ,spirit fitted for use in prayer1 praise1 and thanksgiving1 and never forbidden so to be used1 may by us be so used3 but such are the psalms1 c4 ,i will weary you with no more4 #cgb ,psal4 lxxii4 #bj2 xc4 title2 lxxxvi4 title2 xvii4 title2 c4 ,quest4 ,,cxxvi4 ,are our church tunes lawful1 being of man's invention8 ,answ4 ,yes3 they are a lawful invention1 allowed us by ,god1 and fitted to the general rules of edification4 ,scripture is no particular rule for such modes and circumstances4 ,object4 ,they breed a carnal pleasure by the melody1 which is not fit for spiritual devotion4 ,answ4 #a4 ,it is a lawful sensitive pleasure1 sanctified to a holy use1 not hindering1 but greatly helping the soul in spiritual worship4 ,either you call it carnal1 because it gratifieth the sinful1 corrupt inclinations of man2 or only because it is sensitive1 or a pleasure in the imagination and lower faculties4 ,if the former1 #a4 ,there is nothing in it which is a necessary cause of any sinful pleasure1 nor any impediment to spiritual pleasure4 #b4 ,but a lustful person will turn all sensitive pleasure into sin2 our meat1 and drink1 and clothes1 and houses1 and friends1 and health3 the bread and wine in the sacrament may be thus abused4#cgc #b4 ,but you must know1 that as our bodies are here united to our souls1 so they act together1 and while the sensitive part is subordinate to the rational1 it is serviceable to it1 and not a hinderance3 when you come to have souls that are separated from the body1 you shall use no bodily instruments2 and yet even then it is uncertain to us1 whether the sensitive powers of the soul do not accompany it1 and be not used by it4 ,but certainly in the meantime1 he that will not use sense1 shall not use reason4 ,and he that acteth not sensibly1 acteth not as a man3 it is not a sin to be a man2 and therefore not to see1 to hear1 to taste1 to smell1 c4 ,nor is it a sin to taste sweetness in our meat or drink2 nor is it a sinful pleasure for the eyes to behold the light1 or the variety of the beauteous works of ,god1 or to take pleasure in them4 ,his works are great1 sought out of all them that have pleasure therein1 ,psal4 cxi4 #b4 ,you know not what it is to be a man1 if you know not that ,god hath made all the senses to be the inlets of objects1 and so of holy pleasure into the soul4 ,would he have given us eyes1 and ears1 and appetites1 and made his creatures sweet and beauteous1 that all might either be sin or useless to us8 ,no3 all things are sanctified1 and pure to the pure4#cgd ,the sense is the natural way to the imagination1 and that to the understanding2 and he that will have no sensible and natural pleasure1 shall have no spiritual pleasure3 and he that will have none but sensitive pleasure1 were better have none at all4 ,it is therefore a foolish pretence of spirituality1 to dream of acting without our senses1 or avoiding those delights1 which may and must be sanctified to us4 ,harmony and melody are so high a pleasure of the sense1 that they are nearest to rational delights1 if not participating of them1 and exceedingly fitted to elevate the mind and affections unto ,god4 ,and as it is the very nature of true holiness1 to be so suited to holy things1 as that they may be our delight1 and he is the genuine saint1 and the best of christians1 who most delighteth in ,god and holiness2 so that is the best means to make us the best christians1 which helpeth us best to these delights2 and if any thing on earth be like to heaven1 it is to have our delight in ,god4 ,and therefore if any thing may make us heavenly1 it is that which raiseth us to such delights4 ,and therefore a choir of holy persons1 melodiously singing the praises of ,jehovah1 are likest to the angelical society1 ,psal4 cl4 #cgc ,luke xii4 #ag-ai2 xvi4 #bj-bb4 #cgd ,rom4 viii4 #ah1 #cb2 ,tit4 i4 #ae2 ,rom4 xiv4 #bj2 #a ,cor4 iii4 #ba2 #b ,cor4 iv4 #ae4 ,quest4 ,,cxxvii4 ,is church music by organs or such instruments1 lawful8#cge ,answ4 ,i know that in the persecuted and poorer times of the church1 none such were used 7when they had not temples1 nor always a fixed meeting place74 ,and that the author of the ,quest4 et ,resp4 in ,justin ,martyr speaketh against it 7which ,perkins and others cite to that purpose74 ,and ,i grant1 #a4 ,that as it is in the power of weak1 diseased christians1 to make many things unlawful to their brethren lest we be hurtful to them1 and to deprive us of much1 not only of our liberties but our helps2 so in abundance of congregations1 church music is made unlawful by accident1 through their mistake4 ,for it is unlawful 7cteris paribus7 by an unnecessary thing to occasion divisions in the churches2 but where one part judgeth church music unlawful1 for another part to use it1 would occasion divisions in the churches1 and drive away the other part4 ,therefore ,i would wish church music to be no where set up1 but where the congregation can accord in the use of it2 or at least where they will not divide thereupon4 #b4 ,and ,i think it unlawful to use such strains of music as are light1 or as the congregation cannot easily be brought to understand2 much more on purpose to commit the whole work of singing to the choristers1 and exclude the congregation4 ,i am not willing to join in such a church where ,i shall be shut out of this noble work of praise4 #c4 ,but plain1 intelligible church music1 which occasioneth not divisions1 but the church agreeth in1 for my part ,i never doubted to be lawful4 ,for1 #a4 ,god set it up long after ,moses' ceremonial law1 by ,david1 ,solomon1 c4 #b4 ,it is not an instituted ceremony merely1 but a natural help to the mind's alacrity3 and it is a duty and not a sin to use the helps of nature and lawful art1 though not to institute sacraments1 c4 of our own4 ,as it is lawful to use the comfortable helps of spectacles in reading the ,bible1 so is it of music to exhilarate the soul towards ,god4#cgf #c4 ,jesus ,christ joined with the ,jews that used it1 and never spake a word against it4 #d4 ,no ,scripture forbiddeth it1 therefore it is not unlawful4 #e4 ,nothing can be against it1 that ,i know of1 but what is said against tunes and melody of voice4 ,for whereas they say that it is a human invention2 so are our tunes 7and metre1 and versions74 ,yea1 it is not a human invention2 as the last psalm and many others show1 which call us to praise the ,lord with instruments of music4 ,and whereas it is said to be a carnal mind of pleasure1 they may say as much of a melodious1 harmonious concert of voices1 which is more excellent music than any instruments4 ,and whereas some say that they find it do them harm1 so others say of melodious singing2 but as wise men say1 they find it do them good4 ,and why should the experience of some prejudiced1 self-conceited person1 or of a half-man that knoweth not what melody is1 be set against the experience of all others1 and deprive them of all such helps and mercies1 as these people say they find no benefit by4 ,and as some deride church music by many scornful names1 so others do by singing 7as some congregations near me testify1 who these many years have forsaken it1 and will not endure it2 but their pastor is fain to unite them1 by the constant and total omission of singing psalms74 ,it is a great wrong that some do to ignorant christians1 by putting such whimsies and scruples into their heads1 which as soon as they enter1 turn that to a scorn1 and snare1 and trouble1 which might be a real help and comfort to them1 as it is to others4 #cge ,rev4 xiv4 #b1 #c4 ,the voice of harpers harping with their harps1 is ordinarily expounded of public worship4 #cgf #a ,sam4 xviii4 #f2 #a ,chron4 xv4 #af2 #b ,chron4 v4 #ac2 vii4 #f2 xxiii4 #ac2 xxxiv4 #bb2 ,psal4 xcviii42 xcix42 cxlix42 cl4 ,quest4 ,,cxxviii4 ,is the ,lord's day a sabbath1 and so to be called and kept1 and that of divine institution8 ,and is the seventh-day sabbath abrogated8 c4 ,answ4 ,all the cases about the ,lord's day 7except those practical directions for keeping it1 in the ,economical part of this book7 ,i have put into a peculiar treatise on that subject by itself2 and therefore shall here pass them over1 referring the reader to them in that discourse4 ,quest4 ,,cxxix4 ,is it lawful to appoint human holy days1 and observe them8 ,answ4 ,this also ,i have spoke to in the foresaid treatise1 and my ,disput4 of ,church ,government and ,cer4 ,briefly1 #a4 ,it is not lawful to appoint another weekly sabbath1 or day wholly separated to the commemoration of our redemption3 for that is to mend 7pretendedly7 the institutions of ,god2 yea1 and to contradict him who hath judged one day only in seven to be the fittest weekly proportion4 #b4 ,as part of some days may be weekly used in holy assemblies1 so may whole days on just1 extraordinary occasions1 of prayer1 preaching1 humiliation1 and thanksgiving4 #c4 ,the holy doctrine1 lives1 and sufferings of the martyrs and other holy men1 hath been so great a mercy to the church1 that 7for any thing ,i know7 it is lawful to keep anniversary thanksgivings in remembrance of them1 and to encourage the weak1 and provoke them to constancy and imitation4 #d4 ,but to dedicate days or temples to them in any higher sense1 as the heathen and idolaters did to their heroes1 is unlawful2 or any way to intimate an attribution of divinity to them1 by word or worship4 #e4 ,and they that live among such idolaters must take heed of giving them scandalous encouragement4 #f4 ,and they that scrupulously fear such sin more than there is cause1 should not be forced to sin against their consciences4 #g4 ,but yet no christians should causelessly refuse that which is lawful1 nor to join with the churches in holy exercises on the days of thankful commemoration of the apostles1 and martyrs1 and excellent instruments in the church2 much less petulantly to work and set open shops to the offence of others2 but rather to persuade all to imitate the holy lives of those saints to whom they give such honours4 ,quest4 ,,cxxx4 ,how far are the holy ,scriptures a law and perfect rule to us8 ,answ4 #a4 ,for all thoughts1 words1 affections1 and actions1 of divine faith and obedience 7supposing still ,god's law of nature74 ,for it is no believing ,god to believe what he never revealed2 nor any trusting ,god1 to trust that he will certainly give us that which he never either directly or indirectly promised2 nor any obeying ,god1 to do that which he never commanded4 #b4 ,the contents will best show the extent2 whatever is revealed1 promised1 and commanded in it1 for that it is a perfect rule4 ,for certainly it is perfect in its kind and to its proper use4 #c4 ,it is a perfect rule for all that is of universal moral necessity2 that is1 whatever it is necessary that man believe1 think1 or do1 in all ages and places of the world1 this is of divine obligation4 ,whatever the world is universally bound to1 7that is1 all men in it17 it is certain that ,god's law in nature1 or ,scripture1 or both1 bindeth them to it4 ,for the world hath no universal king or lawgiver but ,god4 #d4 ,god's own laws in nature and ,scripture are a perfect rule for all the duties of the understanding1 thoughts1 affections1 passions1 immediately to be exercised on ,god himself2 for no one else is a discerner or judge of such matters4#cgg #e4 ,it perfectly containeth all the essential and integral parts of the christian religion2 so that nothing is of itself1 and directly1 any part of the christian religion which is not there4 #f4 ,it instituteth those sacraments perfectly1 which are the seals of ,god's covenant with man1 and the delivery of the benefits1 and which are the badges or symbols of the disciples and religion of ,christ in the world4 #g4 ,it determineth what faith1 prayer1 and obedience shall be his appointed means and conditions of justification1 adoption1 and salvation4 ,and so what shall be professed and preached in his name to the world4 #h4 ,it is a perfect instrument of donation or conveyance of our right to ,christ1 and of pardon1 and justification1 and adoption1 and the ,holy ,spirit's assistances1 and of glory4 ,as it is ,god's covenant1 promise1 or deed of gift4 #i4 ,it instituteth certain ministers as his own church officers1 and perfectly describeth their office1 as instituted by him4 #aj4 ,it instituteth the form of his church universal1 which is called his body2 and also of particular holy societies for his worship2 and prescribeth them certain duties1 as the common worship there to be performed4 #aa4 ,it determineth of a weekly day1 even the first1 to be separated for and used in this holy worship4 #ab4 ,it is a perfect general rule for the regulating of those things1 which it doth not command or forbid in particular4 ,as that all be done wisely1 to edification1 in charity1 peace1 concord1 season1 order1 c4 #ac4 ,it giveth to magistrates1 pastors1 parents1 and other superiors1 all that power by which they are authorized to oblige us1 under ,god1 to any undetermined particulars4 #ad4 ,it is the perfect rule of ,christ's judging1 rewarding1 and punishing at last1 according to which he will proceed4 #ae4 ,it is the only law that is made by primitive power4 #af4 ,and the only law that is made by infallible wisdom4 #ag4 ,and the only law which is faultless1 and hath nothing in it that will do the subject any harm4 #ah4 ,and the only law which is from absolute power1 the rule of all other laws1 and from which there is finally no appeal4#cgh ,thus far the holy ,scripture with the law of nature is our perfect rule4 ,but not in any of the following respects4 #a4 ,it is no particular revelation or perfect rule of natural sciences1 as physics1 metaphysics1 c4 #b4 ,it is no rule for the arts1 for medicine1 music1 arithmetic1 geometry1 astronomy1 grammar1 rhetoric1 logic2 nor for the mechanics1 as navigation1 architecture2 and all the trades and occupations of men2 no1 not husbandry by which we have our food4 #c4 ,it is no particular rule for all the mutable1 subordinate duties of any societies4 ,it will not serve instead of all the statutes of this and all other lands1 nor tell us1 when the terms shall begin and end1 nor what work every parent and master shall set his children and servants in his family1 c4 #d4 ,it is no full rule in particular for all those political principles which are the ground of human laws2 as whether each republic be monarchical1 aristocratical1 or democratical2 what person or of what family shall reign2 who shall be his officers and judges1 and how diversified2 so of his treasury1 munition1 coin1 c4 #e4 ,it is no rule of propriety in particular1 by which every man may know which is his own land1 or house1 or goods1 or cattle4 #f4 ,it is no particular rule for our natural actions2 what meat we shall eat2 what clothes we shall wear2 so of our rest1 labour1 c4 #g4 ,it is no particular law or rule for any of all those actions and circumstances about religion or ,god's own ordinances1 which he hath only commanded in general1 and left in specie or particular to be determined by man according to his general laws2 but of these next4 #cgg #b ,tim4 iii4 #af2 #b ,pet4 i4 #aj2 #b ,tim4 iii4 #ae2 ,rom4 xv4 #d2 xvi4 #bf2 ,john v4 #ci2 ,acts xvii4 #b1 #aa2 ,john xix4 #bd1 #bh1 #cf1 #cg4 #cgh ,psal4 xii4 #f2 xix4 #g-aj2 cxix4 ,quest4 ,,cxxxi4 ,what additions or human inventions in or about religion1 not commanded in ,scripture1 are lawful or unlawful8 ,answ4 #a4 ,these following are unlawful4 #a4 ,to feign any new article of faith or doctrine1 any precept1 promise1 threatening1 prophecy1 or revelation1 falsely to father it upon ,god1 and say1 that it is of him1 or his special word4#cgi #b4 ,to say that either that is written in the ,bible which is not1 or that any thing is the sense of a text which is not2 and so that any thing is a sin or a duty by ,scripture which is not4 ,or to father apocryphal books1 or texts1 or words upon the ,spirit of ,christ4 #c4 ,to make any law for the church universal1 or as obligatory to all christians2 which is to usurp the sovereignty of ,christ2 for which treasonable usurpation it is that protestants call the pope1 antichrist4 #d4 ,to add new parts to the christian religion4 #e4 ,to make any law1 which it did properly belong to the universal ,sovereign to have made1 if it should have been made at all3 or which implieth an accusation of ignorance1 oversight1 error1 or omission1 in ,christ and the holy ,scriptures4 #f4 ,to make new laws for men's inward heart duties towards ,god4 #g4 ,to make new sacraments for the sealing of ,christ's covenant and collation of his benefits therein contained1 and to the public tesser1 badges or symbols of christians and christianity in the world4 #h4 ,to feign new conditions of the covenant of ,god1 and necessary means of our justification1 adoption1 and salvation4 #i4 ,to alter ,christ's instituted church ministry1 or add any that are supra-ordinate1 co-ordinate1 or derogatory to their office1 or that stand on the like pretended ground1 and for equal ends4 #aj4 ,to make new spiritual societies or church forms which shall be either supra-ordinate1 co-ordinate1 or derogatory to the forms of ,christ's institution4#chj #aa4 ,any impositions upon the churches 7be the thing never so lawful7 which is made by a pretended power not derived from ,god and the ,redeemer4#cha #ab4 ,any thing that is contrary to the church's good and edification1 to justice1 charity1 piety1 order1 unity1 or peace4#chb #ac4 ,any unnecessary burden imposed on the consciences of christians2 especially as necessary either to their salvation1 communion1 liberty1 or peace4 #ad4 ,and the exercise of any power1 pretended to be either primitive and underived1 or infallible1 or impeccable1 or absolute4 #ae4 ,in general1 any thing that is contrary to the authority1 matter1 form1 obligation1 honour1 or ends of the laws of ,god1 in nature or ,scripture4 #af4 ,any thing which setteth up those judaical laws and ceremonies which ,christ hath abrogated1 in that form and respect in which he abrogated them4 #ag4 ,where there is a doubt among sober1 conscionable christians1 lest in obeying man they should sin against ,god and disobey his laws1 and the matter doubted of is confessed unnecessary by the imposers3 so infinite is the distance between ,god and man1 and so wholly dependent on him are the highest1 that they should be exceedingly unwilling to vie with the authority of their ,maker in men's consciences1 or to do any thing unnecessary which tendeth to compel men to tread down ,god's authority in their consciences1 and to prefer man's4 ,much more unwilling should they be1 to silence the sober preachers of ,christ's gospel upon such accounts4 #cgi ,deut4 xii4 #cb2 ,rev4 xxii4 #ah2 ,col4 ii4 #ah1 #bc-bf2 ,matt4 xv4 #c1 #h1 #i2 ,gal4 i4 #h1 #i2 ,jer4 v4 #ab2 xiv4 #ad2 xxiii4 #be1 #bf1 #cb2 ,ezek4 xiii4 #i1 #ai2 xxii4 #bh2 ,zech4 xiii4 #b-f4 #chj ,gal4 ii4 #e4 #cha ,acts xv4 #bc-be4 #chb #b ,cor4 x4 #h2 xiii4 #aj2 #a ,cor4 xiv4 #e1 #ab1 #bf2 #b ,cor4 xii4 #ai2 ,eph4 iv4 #ab1 #af2 #a ,tim4 i4 #d4 ,quest4 ,,cxxxii4 ,is it unlawful to obey in all those cases1 where it is unlawful to impose and command8 ,or in what cases8 ,and how far pastors must be believed and obeyed8 ,answ4 ,i must entreat the reader carefully to distinguish here1 #a4 ,between ,god's law forbidding rulers to do evil2 and his law forbidding subjects or private men4 #b4 ,between obedience formally so called2 which is1 when we therefore obey in conscience1 because it is commanded1 and the commander's authority is the formal reason and object of our obedience3 and obedience material only1 which is properly no obedience1 but a doing the thing which is commanded upon other reasons1 and not at all because it is commanded4 #c4 ,between formal obedience to the office of the ruler in general1 and formal obedience to him1 as commanding this very matter in particular4 #d4 ,between such authority in the ruler as will warrant his impositions before ,god for his own justification2 and such authority as may make it my duty to obey him4 ,and so ,i answer1 #a4 ,we shall not be judged by those laws of ,god which made the ruler's duty1 but by that which made our own4 ,it is not all one to say1 ,thou shalt not command it1 and to say1 ,thou shalt not do it4 #b4 ,whatever ,god absolutely forbiddeth men to do1 we must not do1 whoever command it4 #c4 ,there are many of the things forementioned absolutely and always unlawful1 as being evil of themselves1 which no man may either command or do2 and there are some of them1 which are only evil by accident1 which may not be commanded1 but may be done when contrary1 weightier accidents do preponderate4 #d4 ,many such things may be done materially on other reasons1 7as for the church's good1 the furtherance of the gospel1 the winning of men to ,god1 the avoiding of scandal1 or of hurt to others or ourselves1 c47 when they are not to be done in formal obedience1 out of conscience to the authority imposing 7as if it be commanded by one that hath no just power74 #e4 ,our actions may participate of obedience in general1 as being actions of subjects1 when they are not obedience in the full and perfect formality as to the particular4 ,the last leaf of ,richard ,hooker's eighth book of ,eccles4 ,polit4 will show you the reason of this4 ,he that hath not just power to command me this one particular act1 yet may be my ruler in the general1 and ,i am bound to honour him in general as my ruler2 and to disobey him in a thing lawful for me to do1 though not for him to command1 may be dishonouring of him1 and an appearance of disobedience and denial of his power4#chc ,a parent is forbidden by ,god to command his child to speak an idle word1 or to do a vain and useless action 7much more a hurtful74 ,yet if a parent should command a child to speak an idle word1 or do a vain action1 the duty of obedience would make it at that time not to be vain and idle to him2 yea1 if he bid him throw away a cup of wine1 or a piece of bread1 which is evil when causeless1 the child may be bound to do it3 not only because he knoweth not but the parents may have lawful ends and reasons for their command1 7as to try and exercise his obedience17 but also if he were sure that it were not so2 because he is a subject1 and the honouring of a parent is so great a good1 and the dishonouring him by that disobedience may have such ill consequences1 as will preponderate the evil of the loss of a cup of wine1 c4 ,yet in this case1 the act of obedience is but mixed3 it is an act of subjection or honour to a parent1 because in general he is a governor3 but it is but materially obedience in respect of that particular matter1 which we know he had no authority to command4 #f4 ,in this respect1 therefore1 a ruler may have so much power as may induce on the subject an obligation to obey1 and yet not so much as may justify his commands before ,god1 nor save himself from divine punishment4 ,i add this so distinctly1 lest any should misapply ,mr4 ,rich4 ,hooker's doctrine aforesaid1 ,eccl4 ,pol4 lib4 viii4 p4 #bbc1 #bbd4 ,as for them that exercise power altogether against order1 though the kind of power which they have may be of ,god1 yet is their exercise thereof against ,god1 and therefore not of ,god1 otherwise than by permission1 as all injustice is4--,usurpers of power1 whereby we do not mean them that by violence have aspired unto places of highest authority1 but them that use more authority than they did ever receive in form and manner1 before mentioned4--,such usurpers thereof1 as in the exercise of their power1 do more than they have been authorized to do1 cannot in conscience bind any man to obedience4 ,lest any should gather hence that they are never bound in conscience to obey their parents1 their king1 their pastors1 in any point wherein they exercise more power than ,god gave them1 ,i thought meet to speak more exactly to that point1 which needed this distinguishing4 ,for the ground is sure that ,there is no power but of ,god2#chd and that ,god hath given no man power against himself1 his laws and service2 but yet there are many cases in which ,god bindeth children and subjects to obey their superiors1 in such matters as they did sinfully command4 #g4 ,it greatly concerneth all sober christians therefore to be well studied in the law of ,god1 that we may certainly know what those things are which ,god hath absolutely forbidden us to do1 whoever command them1 and to distinguish them from things that depend on mutable accidents2 that as the three witnesses and ,daniel1 ,dan4 iii4 vi4 we may be true to ,god whatever we suffer for it2 and yet may obey men in all that is our duty to them4 ,thus the apostles knew that no man had power from ,god to silence them1 or persecute them for the gospel4 ,therefore they would not obey those that forbad them to preach2 and yet they would appear before any magistrate that commanded them1 and obey their summons2 and so we may do even to a usurper1 or a private man4 #h4 ,the principal and most notable case1 in which we must obey when a ruler sinfully commandeth1 is1 when the matter which he commandeth is not such as is either forbidden us by ,god1 or out of the verge of his place and calling at all to meddle with and command1 nor yet such as is destructive of our duty to ,god2 but such as in general belongeth to his office to determine of according to ,god's general rules2 but he misseth it in the manner and goeth against those rules2 yet not so far as to destroy the duty we owe to ,god1 or the end of it4 ,for instance1 it is not in the ruler's power to determine whether there shall be preaching or none1 true doctrine or false1 c4 ,but it is in his power to regulate the circumstances of time1 place1 c4 7next to be recited74 ,now if he do these to order1 unity1 and edification1 ,i will obey him formally and fully for conscience sake4 ,if he so do it as is destructive to the end1 7as is aforesaid17 as to say1 ,you shall meet only at twenty miles' distance1 or only at midnight1 c4 ,i will obey him no further than necessity and the common good requireth me4 ,if he do it only with a tolerable inconvenience1 7as to say1 ,you shall meet no where but in the open fields1 c47 ,i will obey for conscience sake1 as ,i am in general a subject bound to honour the magistrate2 but not as he nameth an unmeet circumstance1 in that respect my obedience shall be but material4 ,i need not handle it as a distinct question1 ,whether pastors are to be believed or obeyed any further than they show a word of ,god revealing and commanding the particular thing8 ,divine faith and obedience is one thing1 and human is another4 #a4 ,if as a preacher he shall say1 ,this is ,god's word1 believe it and obey it as such1 you must believe with a human faith that it is liker that he knoweth what he saith1 than you do1 7unless1 7#a47 ,you see evidence2 7#b47 ,or the consent of more credible persons to be against him1 and then you are not to believe him at all74 ,even as a child believeth his teacher in order to learn the things himself1 so you are so far to take his word while you are learning to know whether it be so or not4 ,but not to rest in it as certain1 nor to take your belief of him and obedience to him1 to be a believing and obeying ,god formally1 though a duty4 #chc ,eph4 v4 #bd2 ,col4 iii4 #bj1 #bb2 ,rom4 xiii4 #a-f4 #chd ,john xix4 #aa2 ,rom4 xiii4 #a4 ,quest4 ,,cxxxiii4 ,what are the additions or inventions of men which are not forbidden by the word of ,god 7whether by rulers or by private men invented78 ,answ4 ,this is handled under the directions for worship2 to which ,i refer the reader1 as also for part of the answer to the former cases4 ,yet here ,i shall trouble you with so much repetition1 as to say1 that1 #a4 ,such inventions and additions are lawful as ,god hath commanded men 7rulers1 pastors1 parents1 or private persons7 to make under the regulation of his general laws4 #b4 ,all such additions are lawful as are merely subordinate and subservient to ,god's laws and orders1 and not forbidden by him1 among the forementioned prohibited additions4 ,instances are many4 #a4 ,all such modes of a duty as are necessary in genere1 or one way or other to be determined of1 but left to human prudence as to particulars4 ,as1 #a4 ,whether ,i shall 7this week or month7 publish the gospel by speaking1 or by writing1 or by printing4 #b4 ,whether ,i shall use this method1 or that1 or another method in this sermon4 #c4 ,whether ,i shall use these phrases and words1 or other words4 #d4 ,whether ,i shall use notes for my memory or not4 ,and whether large ones or short ones4 #e4 ,whether ,i shall be an hour or two in preaching4 #f4 ,whether ,i shall preach with a loud voice or a low4 #g4 ,whether ,i shall at this time more endeavour explication or application1 comfort or terror1 reprehension or direction1 c4 ,all which are to be varied by man's lawful invention according to ,god's general rules4 #b4 ,it is also lawful and needful1 that our own invention or our superior's according to ,god's general laws1 do determine of the particular subjects of our office2 which ,scripture doth not particularly determine of1 viz4 #a4 ,scripture telleth not ministers what country1 parish1 or church they shall bestow their labours in4 #b4 ,nor to how many they shall be a pastor4 #c4 ,nor what text or subject they shall preach on4 #d4 ,nor what singular persons they shall apply comfort1 counsel1 or terror to1 this or that4 #e4 ,nor whom they shall admit to the sacrament 7but by the general rule or description74 #f4 ,nor whom they shall openly rebuke or excommunicate4 #g4 ,nor whom they shall absolve4 ,it telleth them not whom the persons be to whom the ,scripture character doth belong1 in any of these cases4 #h4 ,nor whether the witnesses say truly or falsely who accuse a man4 #i4 ,nor whether the accused be to be taken as guilty of heresy1 scandal1 or schism1 c4 #c4 ,it is also a lawful invention of man1 to find1 choose1 and use1 such natural helps1 as are useful to further us in the obedience of ,god's laws1 and the practice of his worship1 and are not forbidden by him4 ,yea1 in genere they are commanded1 and yet never particularly determined of in the ,scripture3 as1 #a4 ,what will clear a preacher's voice1 to speak audibly4 #b4 ,the advantage of a pulpit to be above the people4 #c4 ,the use of spectacles to them that need them to read the ,scripture4 #d4 ,the translating of the ,scriptures into our native language4 #e4 ,which translation of many we shall use in the churches4 #f4 ,the printing of the ,bible4 #g4 ,the dividing it into chapters and verses4 #h4 ,the printing of good books1 to expound and apply the ,scripture2 commentaries1 sermons1 c4 #i4 ,the forms of school exercises1 disputations1 c4 to prepare students for the ministry2 and what books of divinity tutors shall read to their pupils1 or every student shall have in his library4 #aj4 ,the manner and tune of singing psalms in the churches4 #aa4 ,what version or metre to use1 this or that4 #ab4 ,what form of catechism1 7verbal1 written1 or printed17 to use among many1 in the church or family4 #ac4 ,whether to pray in the same words often1 or in various4 #ad4 ,whether to use words of our own composing or invention primarily1 or of other men's2 and that by direction1 persuasion1 or command4 #ae4 ,to use a written or printed form1 or neither2 to read it on the book1 or speak it by memory4 #af4 ,to use ,scripture forms only1 of prayer1 praise1 psalms and hymns1 or those that are of later composure also4 #ag4 ,to print the ,bible and use it with marginal notes1 and contents1 or without4 #ah4 ,to baptize in a river1 well1 pool1 or font4 #ai4 ,to have sponsors or witnesses of the parents' trustiness1 and the child's covenant1 or not4 #bj4 ,at how many days old children shall be baptized4 #ba4 ,whether they shall be named in baptism1 or before1 or after4 #bb4 ,whether one of the ministers shall be a tutor or teacher to the rest that are younger4 #bc4 ,how far the rest shall submit their judgments to one that is eldest and ablest1 and be ruled by him4 #bd4 ,whether there shall be any deaconnesses in the church4 #be4 ,whether a church shall have one minister1 two1 or more4 #bf4 ,who shall be the men4 #bg4 ,what space of ground shall be the church bounds1 for the cohabitation of the members4 #bh4 ,how many neighbour churches shall make a synod2 and which be they4 #bi4 ,how many members a synod shall consist of4 #cj4 ,who shall be president4 ,or whether any4 ,and who shall gather the votes4 #ca4 ,who shall record their acts1 as scribe4 #cb4 ,what messenger shall carry them to the churches4 #cc4 ,what letters for correspondence and communion shall be written to the churches4 #cd4 ,when pastors shall remove from one church to another2 and to which4 #ce4 ,who shall be ordained ministers to preach1 baptize1 and gather churches4 #cf4 ,how many the ordainers shall be4 #cg4 ,whether there shall be any music by instruments in the church or house1 for the praises of ,god2 and what4 #ch4 ,who shall lead the psalm4 #ci4 ,who shall read4 #dj4 ,what words the church's profession of faith shall be expressed by4 #da4 ,by what signs the church shall signify their consent2 whether lifting up the hand1 standing up1 bowing the head1 or by voice1 or writing4 #db4 ,by what sign or ceremony men shall take an oath2 whether lifting up the hand towards heaven1 or laying it on a book1 or kissing the book1 c4 #dc4 ,whether the people at the sacrament sit near the table1 or keep farther off4 #dd4 ,whether it be put into each person's hand1 or they take it themselves4 ,with many more such like4 #d4 ,and it is a lawful invention to determine of mere circumstances of time and place which ,god hath not determined of in ,scripture3 as1 #a4 ,at how many times in the year or week1 baptism shall be administered4 #b4 ,at what age persons be admitted to the ,lord's supper4 #c4 ,on what days and hours of the week there shall be lectures1 or church assemblies4 #d4 ,how oft and when ministers shall catechise and instruct the people privately4 #e4 ,on what hour the church shall assemble on the ,lord's days1 and receive the sacrament4 #f4 ,how long prayer1 reading1 and sermon shall be4 #g4 ,at what hour to end the public exercises4 #h4 ,at what hours to pray in families or in secret4 #i4 ,how often disciplinary meetings shall be held1 for the trial of accused members4 #aj4 ,how often synods shall meet2 and how long continue4 ,of holy days before4 #e4 ,the same is to be said for the places of holy exercises4 #a4 ,what edifices the church shall have for such uses8 #b4 ,in what places they shall be situate8 #c4 ,where the pulpit shall stand8 #d4 ,and where the font8 #e4 ,and where the table8 #f4 ,where each of the people shall sit8 #g4 ,where synods shall meet8 #h4 ,how many temples shall be in a city8 c4 #f4 ,the same is to be said of all accidental1 subordinate officers2 as lecturers1 clerks1 door-keepers1 churchwardens1 and many before mentioned4 #g4 ,the same is to be said of church utensils2 as table1 cups1 linen1 pulpits1 fonts1 clock1 hour-glass1 bells1 seats1 decent habit of clothes1 c4 #h4 ,the same may be said of decent gestures1 not particularly commanded2 as what gesture to preach in1 standing or sitting8 ,what gesture to read in8 ,what gesture to hear in8 ,what gesture to sing psalms in8 ,whether to be covered or bare-headed8 ,in what gesture to receive the ,lord's supper8 7,in which ,scripture no more regulateth us1 than of the room1 the hour of communicating1 the number of communicants1 the place2 in all which ,christ's example was not a particular law47 #i4 ,the same may be said of order4 #a4 ,whether the pastor shall begin with prayer1 reading1 or exhortation8 #b4 ,whether the people shall begin with prayer or ejaculations privately8 #c4 ,whether we shall make but one or two long continued prayers1 or many short ones8 #d4 ,whether we shall pray before sermon immediately1 and after1 in the pulpit or in the reading place8 #e4 ,when the psalms shall be said or sung1 and how many8 #f4 ,how many chapters shall be read8 and which and in what order8 #g4 ,whether baptism shall be before1 or after1 or when8 #h4 ,when the catechumens and learners shall be dismissed1 and the proper eucharistical church exercises begin8 #i4 ,when collections made8 c4 ,but1 ,o ,lord1 have compassion on thy scattered flock1 who are afflicted and divided by the imperiousness of those pastors1 who think it not enough for the exercise of their domination1 to promote all thine own holy laws and doctrines1 and to make their own canons in all these cases1 or such like2 but they must needs make more work than all this cometh to1 for themselves and for their flocks1 even unto those distractions1 and dissipations1 and fierce persecutions and contentions1 which many hundred years have exercised the ,greek and ,latin churches1 and many more throughout the world4 ,quest4 ,,cxxxiv4 ,what are the mischiefs of unlawful additions in religion8 ,answ4 ,alas6 many and great4 #a4 ,they tend to dethrone ,christ from his sovereignty1 and legislative prerogative4 #b4 ,and to advance man1 blind and sinful man1 into his place4 #c4 ,and thereby to debase religion1 making it but a human or a mixed thing 7and it can be no more noble than its author is74 #d4 ,and thereby they debase also the church of ,god1 and the government of it1 while they make it to be but a human policy1 and not divine4 #e4 ,they tend to depose ,god from his authority in men's consciences1 and to level or join him there but with man4 #f4 ,they tend to men's doubtfulness and uncertainty of their religion2 seeing man is fallible1 and so may his constitutions be4 #g4 ,they tend to drive out all true religion from the world1 while man that is so bad is the maker of it2 and it may be suspected to be bad1 that is made by so bad an author4 #h4 ,and it taketh off the fear of ,god1 and his judgment3 for it is man that must be feared1 so far as man is the maker of the law4 ,and it destroyeth the consolation of believers1 which consisteth in the hopes of a reward from ,god2 for he that serveth man1 must be rewarded by man2 and though they do not exclude ,god1 but join him with themselves1 yet this mixture debaseth and destroyeth religion1 as the mixture of ,god and mammon in men's love1 and as mixed and debased metals do the sovereign's coin4 #i4 ,it hardeneth infidels and hindereth their conversion2 for they will reverence no more of our religion than we can prove to be divine3 and when they find one part of it to be human1 they suspect the rest to be so too1 and contemn it all2 even as protestants do popery1 for the abundance of human trinkets and toys with which we see them exercise and delude their silly followers4 #aj4 ,it is the great engine of dividing all the churches1 and breeding and feeding contentions in the christian world4 #aa4 ,and because men that will command1 will be obeyed1 and they that are absolutely subjected to ,god1 will obey none against him1 whatever it cost them1 7as ,dan4 iii42 vi42 ,heb4 xi42 ,luke xiv4 #bf1 #cc2 ,matt4 v4 #aj-ab17 therefore it hath proved the occasion of bloody persecutions in the churches1 by which professed christians draw the guilt of christian blood upon themselves4 #ab4 ,and hereby it hath dolefully hindered the gospel1 while the persecutors have silenced many worthy1 conscionable preachers of it4 #ac4 ,and by this it hath quenched charity in the hearts of both sides1 and taught the sufferers and the afflicters to be equally bitter in censuring if not detesting one another4 #ad4 ,and the infidels seeing these dissensions and bitter passions among christians1 deride1 and scorn1 and hate them all4#che #ae4 ,yea1 such causes as these in the ,latin and ,greek churches have engaged not only emperors and princes against their own subjects1 so that chronicles and books of martyrs perpetuate their dishonour1 as ,pilate's name is in the creed2 but also have set them in bloody wars among themselves4 ,these have been the fruits1 and this is the tendency of usurping ,christ's prerogative over his religion and worship in his church4 ,and the greatness of the sin appeareth in these aggravations4 #a4 ,it is a mark of pitiful ignorance and pride when dust shall thus 7like ,nebuchadnezzar7 exalt itself against ,god1 to its certain infamy and abasement4 #b4 ,it showeth that men little know themselves1 that think themselves fit to be the makers of a religion for so many others3 and that they have base thoughts of all other men1 while they think them unfit to worship ,god any other way1 than that of their making2 and think that they will all so far deny ,god as to take up a religion that is made by man4 #c4 ,it shows that they are much void of love to others1 that can thus use them on so small occasion4 #d4 ,and it showeth how little true sense or reverence of christian religion they have themselves who can thus debase it1 and equal their own inventions with it4 #e4 ,and it leaveth men utterly unexcusable1 that will not take warning by so many hundred years' experiences of most of the churches through the world8 ,even when we see the yet continued divisions of the eastern and western churches1 and all about a human religion 7in the parts most contended about72 when they read of the rivers of blood that have been shed in ,piedmont1 ,france1 ,germany1 ,belgia1 ,poland1 ,ireland1 and the flames in ,england1 and many other nations1 and all for the human parts of men's religion8 ,he that will yet go on and take no warning1 may go read the eighteenth and nineteenth of the ,revelation1 and see what joy will be in heaven and earth1 when ,god shall do justice upon such4 ,but remember that ,i speak all this of no other1 than those expressly here described4 #che ,rom4 xiv4 xv4 ,quest4 ,,cxxxv4 ,what are the mischiefs of men's error on the other extreme1 who pretend that ,scripture is a rule where it is not1 and deny the foresaid lawful things1 on pretence that ,scripture is a perfect rule 7say some1 for all things78 ,answ4 #a4 ,they fill their own minds with a multitude of causeless scruples1 which on their principles can never be resolved1 and so will give themselves no rest4 #b4 ,they make themselves a religion of their own1 and superstition is their daily devotion2 which being erroneous1 will not hang together1 but is full of contradictions in itself2 and which being human and bad1 can never give true stability to the soul4 #c4 ,hereby they spend their days much in melancholy troubles1 and unsettled distracting doubts and fears2 instead of the joys of solid faith1 and hope1 and love4 #d4 ,and if they escape1 this their religion is contentious1 wrangling1 censorious1 and factious1 and their zeal flieth out against those that differ from their peculiar superstitions and conceits4 #e4 ,and hereupon they are usually mutable and unsettled in their religion2 this year for one1 and the next for another2 because there is no certainty in their own inventions and conceits4 #f4 ,and hereupon they still fall into manifold parties1 because each man maketh a religion to himself1 by his misinterpretation of ,god's word2 so that there is no end of their divisions4 #g4 ,and they do a great deal of hurt in the church1 by putting the same distracting and dividing conceits into the heads of others4 ,and young christians1 and women1 and ignorant1 well meaning people1 that are not able to know who is in the right1 do often turn to that party which they think most strict and godly 7though it be such as our quakers74 ,and the very good conceit of the people whom they take it from1 doth settle so strong a prejudice in their mind1 as no argument or evidence scarcely can work out2 and so education1 converse1 and human estimation breedeth a succession of dividers1 and troublers of the churches4 #h4 ,they sin against ,god by calling good evil1 and light darkness1 and honouring superstition1 which is the work of ,satan1 with holy names4#chf #i4 ,they sin by adding to the word of ,god2 while they say of abundance of lawful things1 ,this is unlawful1 and that is against the word of ,god1 and pretend that their ,touch not1 taste not1 handle not1 is in the ,scriptures4#chg ,for while they make it a rule for every circumstance in particular1 they must squeeze1 and force1 and wrest it1 to find out all those circumstances in it which were never there2 and so by false expositions make the ,scriptures another thing4 #aj4 ,and how great a sin is it to father ,satan's works on ,god1 and to say that all these and these things are forbidden or commanded in the ,scripture1 and so to belie the ,lord and the word of truth4 #aa4 ,it engageth all subjects against their rulers' laws and government1 and involveth them in the sin of denying them just obedience2 while all the statute book must be found in the ,scriptures1 or else condemned as unlawful4 #ab4 ,it maintaineth disobedience in churches1 and causeth schisms and confusions unavoidably2 for they that will neither obey the pastors1 nor join with the churches1 till they can show scriptures particularly for every translation1 method1 metre1 tune1 and all that is done1 must join with no churches in the world4 #ac4 ,it bringeth rebellion and confusion into families1 while children and servants must learn no catechism1 hear no minister1 give no account1 observe no hours of prayer1 nay1 nor do any work1 but what there is a particular scripture for4 #ad4 ,it sets men on enthusiastical expectations1 and irrational1 scandalous worshipping of ,god1 while all men must avoid all those methods1 phrases1 books1 helps1 which are not expressly or particularly in ,scripture1 and men must not use their own inventions1 or prudence1 in the right ordering of the works of religion4 #ae4 ,it destroyeth christian love and concord1 while men are taught to censure all others1 that use any thing in ,god's worship which is not particularly in ,scripture1 and so to censure all true worshippers in the world4 #af4 ,yea1 it will tempt men at last to be weary of their own religion1 because they will find it an unsatisfactory1 uncomfortable1 tiresome thing1 to do their own superstitious work4 #ag4 ,and they will tempt all that they draw into this opinion1 to be weary of religion also4 ,and truly had not ,god's part1 which is wise1 and good1 and pleasant1 prevailed against the hurtfulness of men's superstition1 which is foolish1 bad1 and unpleasant1 religion had ere this been cast off as a wearisome1 distracting thing2 or1 which is as bad1 been used but to delude men4 #ah4 ,yea1 it will tempt men at last to infidelity2 for ,satan will quickly teach them to argue1 that if ,scripture be a perfect1 particular rule1 for forty things that were never there1 then it is defective1 and is not of ,god1 but an undertaking of that which is not performed1 and therefore is but a deceit4 #ai4 ,and the notoriousness and ridiculousness of this error1 will tempt the profane to make religious people a scorn4 #bj4 ,lastly1 and rulers will be tempted in church and state1 to take such persons for intolerable in all societies1 and such whose principles are inconsistent with government4 ,and no thanks to this opinion1 if they be not tempted to dislike the ,scripture itself1 and instead of it to fly to the papists' traditions1 and the church's legislative sovereignty1 or worse4 ,but here also remember that ,i charge none with all this1 but those before described4 #chf ,isa4 v4 #bj1 #ba4 #chg ,col4 ii #ba-bc4 ,quest4 ,,cxxxvi4 ,how shall we know what parts of ,scripture precept or example were intended for universal1 constant obligations1 and what were but for the time and persons that they were then directed to8 ,answ4 ,it is not to be denied1 but some things in ,scripture1 even in the ,new ,testament1 are not laws1 much less universal and perpetual4 ,and the difference is to be found in the ,scripture itself4 #a4 ,all that is certainly of universal and perpetual obligation1 which is but a transcript of the universal and perpetual law of nature4 #b4 ,and all that which hath the express characters of universality and perpetuity upon it2 and such are all the substantial parts of the gospel2 as1 ,except ye repent1 ye shall all perish1 ,luke xiii4 #c1 #e4 ,except a man be born again1 he cannot enter into the kingdom of heaven1 ,john iii4 #c1 #e4 ,he that believeth in him1 shall not perish1 but have everlasting life1 ,john iii4 #af4 ,he that believeth and is baptized1 shall be saved1 and he that believeth not shall be damned1 ,mark xvi4 #af4 ,without holiness none shall see ,god1 ,heb4 xii4 #ad4 ,go1 preach the gospel to all nations1 baptizing them1 c4 teaching them to observe all things that ,i have commanded you1 ,matt1 xxviii4 #ai1 #bj4 ,abundance such texts have the express characters of universality and perpetuity 7which many call morality74 #c4 ,and with these we may number those which were given to all the churches1 with commands to keep them1 and propagate them to posterity4 #d4 ,and those that have a plain and necessary connexion to these before mentioned4 #e4 ,and those which plainly have a full parity of reason with them2 and where it is evident that the command was given to those particular times and persons1 upon no reasons proper to them alone1 but such as were common to all others4 ,i deny not but 7as ,amesius noteth after others7 many ceremonial and temporary laws are urged 7when they are made7 with natural and perpetual motives3 but the reasons of making them were narrower1 whatever the reasons of obeying them may be4 ,on the other side1 narrow and temporary precepts and examples1 #a4 ,are void of all these foresaid characters4 #b4 ,they are about materials of temporary use4 #c4 ,or they are but the ordering of such customs as were there before1 and were proper to those countries4 #d4 ,and many speeches are plainly appropriate to the time and persons4 #e4 ,and many actions were manifestly occasional1 without any intimation of reason or purpose of obliging others to imitation4 ,for instance1 #a4 ,christ's preaching sometimes on a mountain1 sometimes in a ship1 sometimes in a house1 and sometimes in the synagogues1 doth show that all these are lawful in season on the like occasion3 but he purposed not to oblige men to any one of them alone4 #b4 ,so ,christ's giving the sacrament of his body and blood1 in an upper room1 in a private house after supper1 to none but ministers1 and none but his family1 and but to twelve1 and on the fifth day of the week only1 and in the gesture of a recumbent1 leaning1 sitting2 all these are plainly occasional1 and not intended as obliging to imitation3 for that which he made a law of1 he separated in his speeches1 and commanded them to do it in remembrance of him till his coming4 ,and ,paul expoundeth the distinction1 #a ,cor4 xi4 in his practice4 ,so the promise of the spirit of revelation and miracles is expounded by the event1 as the seal of the gospel and ,scripture1 proper to those times in the main4 ,so the primitive christians selling their estates1 and distributing to the poor1 or laying it down at the apostles' feet1 was plainly appropriated to that time1 or the like occasions1 by the reason of it2 which was suddenly to show the world what the belief of heaven through the promises of ,christ1 could make them all1 and how much their love was to ,christ and one another1 and how little to the world2 and also by the cessation of it1 when the persecutions abated1 and the churches came to any settlement2 yea1 and at first it was not a thing commanded to all1 but only voluntarily done4 ,so the women's veil1 and the custom of kissing each other as a token of love1 and men's not wearing long hair1 were the customs of the country there ordered and improved by the apostles about sacred things2 but not introduced into other countries that had no such custom4 ,so also anointing was in those countries taken for salubrious1 and refreshing to the body1 and a ceremony of initiation into places of great honour2 whereupon it was used about the sick1 and ,god's giving the gift of healing in those times was frequently conjunct with this means4 ,so that hence the anointing of the sick came up2 and the ancient christians turned it into an initiating ceremony1 because we are kings and priests to ,god4 ,now these occasions extend not to those countries where anointing neither was of such use1 or value1 or signification4 ,so also ,paul's becoming a ,jew to the ,jews1 and being shaved1 and purifying himself1 and circumcising ,timothy1 are evidently temporary compliances in a thing then lawful1 for the avoiding of offence1 and for the furtherance of the gospel1 and no obligatory1 perpetual laws to us4 ,and so most divines think the eating of things strangled1 and blood1 were forbidden for a time to them only that conversed with the ,jews1 ,acts xv4 ,though ,beckman have many reasons for the perpetuity1 not contemptible4 ,so the office of deaconesses 7and some think of deacons7 seemeth to be fitted to that time1 and state1 and condition of christians4 ,and where the reasons and case are the same1 the obligations will be the same4 ,in a word1 the text itself will one way or other show us1 when a command or example is universally and durably obligatory1 and when not4 ,quest4 ,,cxxxvii4 ,how much of the ,scripture is necessary to salvation1 to be believed1 and understood8 ,answ4 ,this question is the more worthy consideration1 that we may withal understand the use of catechisms1 confessions1 and creeds1 7of which after17 and the great and tender mercies of ,god to the weak1 and may be able to answer the cavils of the papists against the ,scriptures1 as insufficient to be the rule of faith and life1 because much of it is hard to be understood4 #a4 ,he that believeth ,god to be true1 and the ,scripture to be his word1 must needs believe all to be true which he believeth to be his word4 #b4 ,all the ,scripture is profitable to our knowledge1 love1 and practice2 and none of it to be neglected1 but all to be loved1 reverenced1 and studied1 in due time and order1 by them that have time and capacity to do it4 #c4 ,all the holy ,scriptures1 either as to matter or words1 are not so necessary1 as that no man can be saved1 who doth not either believe or understand them2 but some parts of it are more necessary than others4 #d4 ,it is not of necessity to salvation to believe every book or verse in ,scripture1 to be canonical1 or written by the ,spirit of ,god4 ,for as the papists' canon is larger than that which the protestants own2 so if our canon should prove defective of any one book1 it would not follow that we could not be saved for want of a sufficient faith4 ,the churches immediately after the apostles' time1 had not each one all their writings1 but they were brought together in time1 and received by degrees1 as they had proof of their being written by authorized1 inspired persons4 ,the second of ,peter1 ,james1 ,jude1 ,hebrews1 and ,revelation1 were received in many churches since the rest4 ,and if some book be lost1 7as ,enoch's prophecy1 or ,paul's epistle to the ,laodiceans1 or any other of his epistles not named in the rest17 or if any hereafter should be lost or doubted of1 as the ,canticles1 or the second or third epistles of ,john1 the epistle of ,jude1 c4 it would not follow1 that all true faith and hope of salvation were lost with it4 ,it is a controversy whether #a ,john v4 #g1 and some other particular verses1 be canonical or not1 because some ,greek copies have them1 and some are without them2 but whoever erreth in that only1 may be saved4 #e4 ,there are many hundred or thousand texts of ,scripture1 which a man may possibly be ignorant of the meaning of1 and yet have a saving faith1 and be in a state of salvation4 ,for no man living understandeth it all4 #f4 ,the holy ,scripture is an entire1 comely body1 which containeth not only the essential parts of the true religion1 but also the integral parts1 and the ornaments and many accidents2 which must be distinguished1 and not all taken to be equal4#chh #g4 ,so much as containeth the essentials of true religion1 must be understood and believed of necessity to salvation2 and so much as containeth the integrals of religion doth greatly conduce to our salvation1 both that we may be the surer and the better christians1 as having greater helps to both4 ,the very adjuncts also have their use to make us the more adorned christians1 and to promote our knowledge of greater things4 #chh ,rom4 xiv4 #ag1 #ah2 xiii4 #h-aj2 #a ,cor4 xv4 #b-f2 ,mark xvi4 #af4 ,quest4 ,,cxxxviii4 ,how may we know the fundamentals1 essentials1 or what parts are necessary to salvation8 ,and is the papists' way allowable that 7some of them7 deny that distinction1 and make the difference to be only in the degrees of men's opportunities of knowledge8 ,answ4 #a4 ,those papists' perverseness can mean no better than that ,christianity itself is not necessary to salvation1 to those that have not opportunity to know it 7as ,johnson's ,rejoinder to me1 and ,sancta ,clara1 and many others1 plainly intimate72 and were that never so true and certain1 it were nothing to the question between them and us1 which is1 ,what are the essentials of christianity8 ,and what is necessary to salvation1 where christianity is necessary8 or where the christian religion is made known1 and men may come to the knowledge of it1 if they will do their best8 ,this is the true state of our controversy with them4 ,and whereas they would make all the parts of christian faith and practice equally necessary1 where men have a capacity and ability to know1 believe1 and practise them1 it is a gross deceit1 unworthy of men pretending to a mediocrity of knowledge in the nature of religion2 and thereby they make all sins and errors as equal as all duties and truths4 ,whereas1 #a4 ,there is no man that hath not some error and some sin4#chi #b4 ,there is no man that doth all that ever he was able to do1 to understand all the truth4 #c4 ,therefore there is no man whose errors themselves are not 7many of them at least7 culpable or sinful4 #d4 ,and they that distinguish between mortal and venial sins1 and yet will not distinguish between mortal and venial errors1 are either blind1 or would keep others blind4 ,as it is not so damning a sin for a man to think a vain thought1 or to speak a vain word1 as not to love ,god1 or holiness2 7no1 though he was more able to have forborne that idle word1 than to have loved ,god27 so it is not so mortal a sin1 7that is1 inconsistent with a justified state17 to mistake in a small matter1 7as who was the father of ,arphaxad1 or what year the world was drowned in1 c47 as to blaspheme the ,holy ,ghost1 or deny ,jesus ,christ to be the ,saviour of the world1 or to deny that there is a ,god1 or everlasting life1 or a difference between good and evil4 ,all sins are not equal in magnitude or danger4 ,therefore all errors are not equal in magnitude1 sinfulness1 or danger4 #b4 ,and what priest is able to know whom to take for a christian1 and baptizable upon such terms as these8 ,who knoweth just what opportunities of knowledge other men have had1 and what impediments8 ,and will they indeed baptize a man that is a heathen1 because he had not opportunity to come to the knowledge of christianity8 ,i think they will not4 ,or will they deny baptism to one that knoweth and believeth only all the articles of the creed1 and the chief points of religion1 because he knoweth not as much more1 as he had opportunity to know8 ,i think not4 ,do not these men perceive how they condemn themselves8 ,for do they not say themselves1 that baptism to the due receiver washeth away sin1 and puts the person in a state of life8 ,o when will ,god deliver his poor church from factious deceivers8 #c4 ,either christianity is something and discernible1 or nothing and undiscernible4 ,if the latter1 then christians are not to be distinguished from heathens and infidels4 ,if the former1 then christianity hath its constitutive parts1 by which it is what it is4 ,and then it hath essential parts distinguishable from the rest4 #d4 ,the word fundamentals being but a metaphor1 hath given room to deceivers and contenders to make a controversy1 and raise a dust about it4 ,therefore ,i purposely use the word essentials1 which is not so liable to men's cavils4 #e4 ,those are the essentials of christianity1 which are necessary to the baptism of the adult4 ,know but that1 and you answer all the pratings of the papists1 that bawl out for a list of fundamentals4 ,and sure it is not this day unknown in the christian world1 either what a christian is1 or who is to be baptized3 do not the priests know it1 who baptize all that are christened in the world8 ,and why is baptism called our christening1 if it make us not christians8 ,and why hath ,christ promised1 that he that believeth and is baptized1 shall be saved1 ,mark xvi4 #af1 if that so much faith as is necessary to baptism1 will not also serve to a man's state of salvation8 #f4 ,the baptismal covenant of grace therefore is the essential part of the gospel1 and of the christian religion2 and all the rest are the integrals1 and accidents or adjuncts4 #g4 ,this covenant containeth1 ,i4 ,objectively1 #a4 ,things true as such2 #b4 ,things good as such2 #c4 ,things practicable or to be done1 as such3 the credenda1 diligenda1 7et eligenda17 et agenda2 as the objects of man's intellect1 will1 and practical power4 ,the credenda1 or things to be known and believed1 are1 #a4 ,god as ,god1 and our ,god and ,father4 #b4 ,christ as the ,saviour1 and our ,saviour4 #c4 ,the ,holy ,ghost as such1 and as the ,sanctifier1 and our ,sanctifier 7as to the offer of these relations in the covenant74 ,the diligenda are the same three ,persons in these three relations as good in themselves and unto us1 which includeth the grand benefits of reconciliation and adoption1 justification1 and sanctification1 and salvation4 ,the agenda in the time of baptism that make us christians1 are1 #a4 ,the actual dedition1 resignation1 or dedication of ourselves1 to ,god the ,father1 ,son1 and ,holy ,ghost in these relations4 #b4 ,a promise or vow to endeavour faithfully to live according to our undertaken relations 7though not in perfection72 that is1 as creatures to their ,creator1 and their reconciled ,god and ,father2 as christians to their ,redeemer1 their ,teacher1 their ,ruler1 and their ,saviour2 and as willing receivers of the sanctifying and comforting operations of the ,holy ,spirit4 ,,ii4 ,the objects tell you what the acts must be on our part2 #a4 ,with the understanding1 to know and believe2 #b4 ,with the will to love1 choose1 desire1 and resolve2 and1 #c4 ,practically to deliver up ourselves for the present1 and to promise for the time to come4 ,these are the essentials of the christian religion4 #h4 ,the creed is a larger explication of the credenda1 and the ,lord's prayer of the diligenda1 or things to be willed1 desired1 and hoped for2 and the decalogue of the natural part of the agenda4 #i4 ,suffer not your own ignorance1 or the papists' cheats1 to confound the question about fundamentals1 as to the matter1 and as to the expressing words4 ,it is one thing to ask1 ,what is the matter essential to christianity8 ,and another1 ,what words1 symbols1 or sentences are essential to it8 ,to the first1 ,i have now answered you4 ,to the second ,i say1 #a4 ,taking the christian religion as it is1 an extrinsic doctrine in signis1 so the essence of it is1 words and signs expressive or significant of the material essence4 ,that they be such in specie is all that is essential4 ,and if they say1 ,but which be those words8 ,i answer1 #b4 ,that no particular words in the world are essential to the christian religion4 ,for1 7#a47 ,no one language is essential to it4 ,it is not necessary to salvation that you be baptized1 or learn the creed or ,scriptures1 in ,hebrew1 or ,greek1 or ,latin1 or ,english1 so you learn it in any language understood4 7#b47 ,it is not necessary to salvation that you use the same words in the same language1 as long as it hath more words than one to express the same thing by4 7#c47 ,it is not necessary to salvation1 that we use the same 7or any one single7 form1 method1 or order of words1 as they are in the creeds1 without alteration4 ,and therefore while the ancients did tenaciously cleave to the same symbol or creed1 yet they used various words to express it by4 7,as may be seen in ,irenus1 ,tertullian1 ,origen1 and ,ruffin1 elsewhere cited by me2 so that it is plain1 that by the same symbol they meant the same matter1 though expressed in some variety of words47 ,though they avoided such variety as might introduce variety of sense and matter4 #aj4 ,words being needful1 #a4 ,to make a learner understand2 #b4 ,to tell another what he understandeth3 it followeth that the great variety of men's capacities maketh a great variation in the necessity of words or forms4 ,an ,englishman must have them in ,english1 and a ,frenchman in ,french4 ,an understanding man may receive all the essentials in a few words2 but an ignorant man must have many words to make him understand the matter4 ,to him that understandeth them1 the words of the baptismal covenant express all the essentials of christianity3 but to him that understands them not1 the creed is necessary for the explication3 and to him that understandeth not that1 a catechism1 or larger exposition1 is necessary4 ,this is the plain explication of this question1 which many papists seem loth to understand4 #chi ,james iii4 #b2 #a ,john i4 #aj4 ,quest4 ,,cxxxix4 ,what is the use and authority of the creed8 ,and is it of the apostles' framing or not8 ,and is it the word of ,god or not8 ,answ4 #a4 ,the use of the creed is1 to be a plain explication of the faith professed in the baptismal covenant4 #a4 ,for the fuller instruction of the duller sort1 and those that had not preparatory knowledge1 and could not sufficiently understand the meaning of the three articles of the covenant1 what it is to believe in ,god the ,father1 ,son1 and ,holy ,ghost1 without more words4 #b4 ,and for the satisfaction of the church1 that indeed men understood what they did in baptism1 and professed to believe4 #b4 ,the creed is the word of ,god1 as to all the doctrine or matter of it1 whatever it be as to the order and composition of words4 #c4 ,that is oft by the ancients called the apostles'1 which containeth the matter delivered by the apostles1 though not in a form of words compiled by them4 #d4 ,it is certain that all the words now in our creed1 were not put in by the apostles1 #a4 ,because some of them were not in till long after their days4 #b4 ,because the ancient formul agree not in words among themselves4#cij #e4 ,it is not to be doubted of1 but the apostles did appoint and use a creed commonly in their days4 ,and that it is the same with that which is now called the apostles' and the ,nicene in the main2 but not just the same composure of words1 nor had they any such precise composure as can be proved4 ,but this much is easily provable3-- 7#a47 ,that ,christ composed a creed when he made his covenant1 and instituted baptism1 ,matt1 xxviii4 #ai4 7#b47 ,that in the ,jewish church1 where men were educated in the knowledge of the ,scriptures1 and expectation of the ,messiah1 it was supposed that the people had so much preparatory knowledge1 as made them the more capable of baptism1 as soon as they did but seriously profess to believe1 and consent to the terms of the covenant2 and therefore they were presently baptized1 ,acts ii4 #ch-dj4 7#c47 ,that this could not be rationally supposed among the gentiles1 and common1 ignorant people of the world4 ,and ignorantis non est consensus4 ,he doth not covenant who understandeth not the covenant1 as to what is promised him1 and what he promiseth4 7#d47 ,that the apostles baptized1 and caused others to baptize many thousands1 and settle many churches1 before any part of the ,new ,testament was written1 even many and many years4 7#e47 ,that the apostles did their work as well and better than any that succeeded them4 7#f47 ,that their successors in the common ministry1 did1 as far as any church history leadeth us up1 instruct and catechise men in the meaning of the baptismal covenant1 7which is the christian faith17 before they baptized them3 yea1 they kept them long in the state of catechumens usually1 before they would baptize them4 ,and after baptized but twice a year1 at ,easter and ,whitsuntide 7as our liturgy noteth74 ,and they received an account of their tolerable understanding of religion1 before they would receive them into the church4 7#g47 ,no doubt then but the apostles did cause the baptizable to understand the three articles of ,christ's own creed and covenant1 and to give some account of it before they baptized them1 ordinarily among the gentiles4 7#h47 ,no doubt therefore but they used many more explicatory words1 to cause them to understand those few4 7#i47 ,there is neither proof nor probability1 that they used a composure of just the same words1 and no more or less3 because they had to do with persons of several capacities1 some knowing1 who needed fewer words1 and some ignorant and dull1 who needed more3 nor is any such composure come down to our hands4 7#aj47 ,but it is more than probable1 that the matter opened by them to all the catechumens was still the same1 when the words were not the same4 ,for ,god's promises and man's conditions are still the same 7where the gospel cometh74 ,though since by the occasion of heresies1 some few material clauses are inserted4 ,for all christians had one christianity1 and must go one way to heaven4 7#aa47 ,it is also more than probable1 that they did not needlessly vary the words1 lest it should teach men to vary the matter3 but that all christians before baptism1 did make the same profession of faith as the sense1 and very much the same as to the very words2 using necessary caution1 and yet avoiding unnecessary preciseness of formality2 but so as to obviate damnable heresies1 that the christian profession might attain its ends4 7#ab47 ,lastly1 no doubt but this practice of the apostles was exemplary1 and imitated by the churches1 and that thus the essentials of religion were1 by the tradition of the creed and baptism1 delivered by themselves1 as far as christianity went1 long before any book of the ,new ,testament was written3 and every christian was an impress1 or transcript1 or specimen of it4#cib ,and that the following churches using the same creed1 7wholly in sense1 and mostly in words17 might so far well call it the apostles' creed2 as they did both the ,western and the ,nicene4 #cij ,vid4 ,usher and ,vossium de ,symbolis4 #cia ,heb4 v4 #aa1 #ab2 vi4 #a-c4 #cib #b ,tim4 i4 #ac2 #b ,cor4 iii4 #b1 #c1 #g2 ,heb4 viii4 #aj2 x4 #af4 ,quest4 ,,cxl4 ,what is the use of catechisms8 ,answ4 ,to be a more familiar explication of the essentials of christianity1 and the principal integrals1 in a larger manner than the creed1 ,lord's prayer1 and decalogue do2 that the ignorant may the more easily understand it4 ,every man cannot gather out of the ,scripture the greatest matters in the true method1 as distinct from all the rest3 and therefore it is part of the work of the church's teachers1 to do it to the hands and use of the ignorant4 ,quest4 ,,cxli4 ,could any of us have known by the ,scriptures alone the essentials of religion from the rest1 if tradition had not given them to us in the creed1 as from apostolical collection8 ,answ4 ,yes3 for the ,scripture itself telleth us what is necessary to salvation2 it describeth to us the covenant of grace1 both promises and conditions2 and it were strange if so large a volume should not as plainly tell us what is necessary to salvation1 as fewer words6 ,the ,scripture hath not less than the creed1 but more4 ,quest4 ,,cxlii4 ,what is the best method of a true catechism or sum of theology8 ,answ4 ,god willing1 ,i shall tell the church my opinion of that at large1 in a peculiar ,latin treatise1 called ,methodus ,theologi1 which here ,i cannot do4 ,only ,i shall say1 that among all the great variety of methods used in these times1 ,i think none cometh nearer the order of the matter1 7which is the true commendation of a method17 than those which open theology1 #a4 ,in the breviate of the baptismal covenant4 #b4 ,in the three explicatory sums1 the creed1 ,lord's prayer1 and decalogue1 with the added gospel precepts4 #c4 ,in the largest form1 which is the whole ,scripture4 ,and that our common ,english catechism1 and ,parus or ,ursine1 and many such who use that common easy method1 are more truly methodical1 than most that pretend to greater accurateness 7though ,i much commend the great industry of such as ,dudley1 ,fenner1 ,gomarus1 and especially ,george ,sohnius74 ,quest4 ,,cxliii4 ,what is the use of various church confessions or articles of faith8 ,answ4 ,i will pass by the very ill use that is made of them in too many countries1 where unnecessary opinions or uncertain are put in1 and they that can get into favour with the secular power1 take advantage under pretence of orthodoxness and uniformity1 truth and peace1 to set up their opinions and judgments to be the common rule for all to bow to1 though wiser than themselves3 and to silence all ministers1 and scatter and divide the flocks that will not say or swear as they do1 that is1 that they are wise men1 and are in the right4 ,the true and commendable use of various church professions1 or confessions of faith1 is1 #a4 ,to be an instruction to the more ignorant how to understand the ,scriptures in most of the most weighty points4 #b4 ,to be an enumeration of those doctrines1 against which no minister shall be allowed to preach1 and according to which he is to instruct the people4 #c4 ,to be a testimony to all neighbour or foreign churches in a heterodox1 contentious1 and suspicious age1 how we understand the ,scriptures1 for the confuting of scandals and unjust suspicions1 and the maintaining communion in faith1 and charity1 and doctrine4 ,quest4 ,,cxliv4 ,may not the subscribing of the whole ,scriptures serve turn for all the aforesaid ends without creeds1 catechisms1 or confessions8 ,answ4 #a4 ,by subscribing to the ,scriptures you mean either1 generally and implicitly1 that all in them is true and good 7though perhaps you know not what is in it74 ,or else particularly and explicitly1 that every point in it is by you both understood and believed to be true4 ,in the first sense1 it is not sufficient to salvation3 for this implicit faith hath really no act in it1 but a belief that all that ,god saith is true2 which is only the formal object of faith1 and is no more than to believe that there is a ,god 7for a liar is not a ,god74 ,and this he may do1 who never believed in ,christ1 or a word of ,scripture1 as not taking it to be ,god's word2 yea1 that will not believe that ,god forbiddeth his beastly life4 ,infidels ordinarily go thus far4 ,in the second sense1 7of an explicit1 or particular actual belief17 the belief of the whole ,scripture is enough indeed1 and more than any man living can attain to4 ,no man understandeth all the ,scripture4 ,therefore that which no man hath1 is to be exacted of all men1 or any man1 in order to ministration or communion4 ,while1 #a4 ,no man can subscribe to any one translation of the ,bible1 that it is not faulty1 being the work of defectible man4 #b4 ,and few have such acquaintance with the ,hebrew1 and ,chaldee1 and ,greek1 as to be able to say that they understand the original languages perfectly4 #c4 ,and no man that understands the words1 doth perfectly understand the matter4 ,it followeth that no man is to be forced or urged to subscribe to all things in the ,scriptures1 as particularly understood by him1 with an explicit faith4 ,and an implicit is not half enough4 #b4 ,the true mean therefore is the ancient way1 #a4 ,to select the essentials for all christians1 to be believed particularly and explicitly4 #b4 ,to collect certain of the most needful integrals1 which teachers shall not preach against4 #c4 ,and for all men moreover to profess in general that they implicitly believe all which they can discern to be the holy canonical ,scripture1 and that all is true which is the word of ,god2 forbearing each other even about the number of canonical books and texts4 ,and it is the great wisdom and mercy of ,god1 which hath so ordered it1 that the ,scripture shall have enough to exercise the strongest1 and yet that the weakest may be ignorant of the meaning of a thousand sentences1 without danger of damnation1 so they do but understand the marrow or essentials1 and labour faithfully to increase in the knowledge of the rest4#cic #cic #a ,cor4 viii4 #a-c2 xiii4 #a-d2 ,rom4 viii4 #bh4 ,quest4 ,,cxlv4 ,may not a man be saved that believeth all the essentials of religion1 as coming to him by verbal tradition1 and not as contained in the holy ,scriptures1 which perhaps he never knew8 ,answ4 #a4 ,he that believeth shall be saved1 which way ever he cometh by his belief2 so be it it be sound as to the object and act2 that is1 if it contain all the essentials1 and they be predominantly believed1 loved1 and practised4 #b4 ,the ,scriptures being the records of ,christ's doctrine delivered by himself1 his ,spirit1 and his apostles1 it is the office of ministers1 and the duty of all instructors1 to open these ,scriptures to those they teach1 and to deliver particulars upon the authority of these inspired1 sealed records which contain them4 #c4 ,they that thus receive particular truths1 from a teacher explaining the ,scripture to them1 do receive them in a subordination to the ,scripture1 materially1 and as to the teacher's part2 though not formally1 and as to their own part2 and though the ,scripture authority being not understood by them1 be not the formal object of their faith1 but only ,god's authority in general4 #d4 ,they that are ignorant of the being of the ,scripture1 have a great disadvantage to their faith4 #e4 ,yet we cannot say1 but it may be the case of thousands to be saved by the gospel delivered by tradition1 without resolving their faith into the authority of the ,scriptures4 ,for1 #a4 ,this was the case of all the christians 7as to the ,new ,testament7 who lived before it was written2 and there are several articles of the creed now necessary1 which the ,old ,testament doth not reveal4#cid #b4 ,this may be the case of thousands in ignorant countries1 where the ,bible being rare1 is to most unknown4#cie #c4 ,this may be the case of thousands of children who are taught their creed and catechism1 before they understand what the ,bible is4 #d4 ,this may be the case of thousands among the papists1 where some perverse priests do keep not only the reading1 but the knowledge of the ,scriptures from the people1 for fear lest they should be taught to resolve their faith into it2 and do teach them only the articles of faith and catechism1 as known by the church's tradition alone4 #cid ,matt4 xvi4 #af4 #cie ,rom4 x4 #i1 #aj1 #ac-ae4 ,quest4 ,,cxlvi4 ,is the ,scripture fit for all christians to read1 being so obscure8 ,answ4 #a4 ,the essentials and points necessary to salvation are plain4 #b4 ,we are frequently and vehemently commanded to delight in it1 and meditate in it day and night2 to search it2 to teach it our very children1 speaking of it at home and abroad1 lying down and rising up1 and to write it on the posts of our houses1 and on our doors1 c4 #c4 ,it is suited to the necessity and understanding of the meanest1 to give light to the simple1 and to make the very foolish wise4#cif #d4 ,the ancient fathers and christians were all of this mind4 #e4 ,all the christian churches of the world have been used to read it openly to all1 even to the simplest2 and if they may hear it1 they may read the same words which they hear4 #f4 ,god blessed the ignorant ,ethiopian eunuch when he found him reading the ,scriptures1 though he knew not the sense of what he read1 and sent him ,philip to instruct him and convert him4 #g4 ,timothy was educated in the knowledge of the ,scriptures in his childhood4 #h4 ,that which is written to and for all men1 may be read by all that can2 but the ,scripture was written to and for all1#cig----;c4 ,object4 ,but there are many things in it hard to be understood4 ,answ4 #a4 ,and there are many things easy to be understood4 #b4 ,we never said that men should not use the help of their teachers1 and all that they can to understand it4 #c4 ,were not those teachers once ignorant8 ,and yet they did read it by the help of teachers2 and so may others4 #d4 ,as the king for concord commandeth all the schoolmasters to teach one grammar2 so ,god maketh it the minister's office to instruct people in the ,scriptures4 ,and were it not a question unworthy of a schoolmaster1 to dispute1 ,whether the scholars must learn by their book1 or by their master8 ,yea1 to conclude that it must be by their master1 and not by their book3 or that they must never open their book1 but when their master is just at hand to teach them4 ,the doctrine of the papists1 who tell us that the ,scriptures should not be read by the vulgar1 it being the rise of all heresies1 is so inhuman and impious1 as savouring of gross enmity to ,scriptures1 and to knowledge1 that were there no other1 it would make the lovers of religion and men's souls to pray earnestly to ,christ to save his flocks from such seducers1 who so ,jewishly use the key of knowledge4 ,object4 ,but many wrest the ,scriptures to their own destruction1 and what heresy is not defended as by their authority8 ,answ4 #a4 ,and many thousands receive saving knowledge and grace by them4 ,the law of the ,lord is perfect1 converting the soul4 ,all ,scripture is profitable to instruction1 c4 to make the man of ,god perfect4 ,it is the incorruptible seed by which we are born again1 and the sincere milk1 by which we are nourished4#cih #b4 ,and is it not as true1 #a4 ,that the law of the land is abused by every false pretender1 lawyer1 and corrupt judge8 ,what title so bad1 that is not defended in ,westminster ,hall sometimes1 under pretence of law8 ,and what action so bad1 that some pretend not law for8 ,what then8 ,must the law be forbidden the common people for this8 #b4 ,nay1 what is so much abused to unrighteousness and sin as reason itself8 ,what heresy or crime do not men plead reason for8 ,must reason therefore be forbidden the vulgar8 #c4 ,yea1 contrarily1 this signifieth that law and reason are so far from being things to be forbidden men1 that they are indeed those things by which nature and necessity have taught all the world to try and discern right from wrong1 good from bad2 otherwise good and bad men would not all thus agree in pretending to them1 and appealing to their decisions4 #d4 ,if many men are poisoned or killed in eating or drinking1 if many men's eye-sight is abused to mislead them unto sin1 c4 the way is not1 to eat nothing but what is put into our mouths2 nor to put out our eyes1 or wink1 and be led only by a priest2 but to use both the more cautiously1 with the best advice and help that we can get4 #e4 ,and do not these deceivers see1 that their reason pleadeth as strongly that priests and prelates themselves should never read the ,scripture 7and consequently that it should be banished out of the world78 ,for who that is awake in the world can be ignorant1 that it is priests and prelates1 who have been the leaders of almost all heresies and sects2 who differ in their expositions and opinions1 and lead the vulgar into all the heresies which they fall into8 ,who then should be forbidden to read the ,scripture1 but priests and prelates1 who wrest them to their own and other men's destruction8 #cif ,john v4 #ci2 ,psal4 i4 #b2 ,deut4 vi42 xi42 ,psal4 xix4 #g-aa2 #b ,tim4 iii4 #ae2 ,psal4 cxix4 #ih1 #aje1 #acc1 #adh2 ,acts xvii4 #aa2 viii4 #cig #b ,tim4 iii4 #ae2 ,rom4 xv4 #d2 ,matt4 xii4 #bd4 #cih #b ,pet4 iii4 #af2 ,psal4 xix4 #c1 #h-aj2 #c ,tim4 iii4 #af2 #a ,pet4 i4 #bc4 ,quest4 ,,cxlvii4 ,how far is tradition and men's words and ministry to be used or trusted in1 in the exercise of faith8 ,answ4 #a4 ,the churches and ministers received the gospel in ,scripture from the apostles1 and the creed as the summary of faith3 and they delivered it down to others1 and they to us4 #b4 ,the ministers by office are the instructors of the people in the meaning of it2 and the keepers of the ,scriptures1 as lawyers are of the laws of the land4#cii #cii ,heb4 ii4 #c1 #d2 #b ,pet4 i4 #ag-ba2 #b ,john i4 #a-e2 iv4 #f2 #b ,tim4 ii4 #b2 ,tit4 i4 #e4 ,quest4 ,,cxlviii4 ,how know we the true canon of ,scripture from apocrypha8 ,answ4 ,by these means set together3 #a4 ,there is1 for the most part1 a special venerable excellency in the books themselves1 which helpeth us in the distinct reception of them4 #b4 ,the tradition of infallible church history telleth us1 which books they are which were written by men inspired by the ,holy ,ghost1 and who sealed their doctrine with miracles in those times2 it being but matter of fact1 7which books such men wrote whom ,god bare witness to17 infallible church history 7such as we have to know which are the statutes of the land1 and which are counterfeit7 is a sufficient notification and proof4 #c4 ,the sanctifying ,spirit still in all ages and christians1 attested the divinity and truth of the doctrine of the main body of the ,bible1 especially the gospel2 and then if we should err about the authority of a particular book1 it would not overthrow our faith4 ,it is not necessary to salvation to believe this particular text to be divine1 but it is sin and folly to doubt causelessly of the parts1 when the ,spirit attesteth the doctrine and the body of the book4 ,i pass these things briefly1 because ,i have largelier handled them elsewhere4 ,quest4 ,,cxlix4 ,is the public reading of the ,scripture the proper work of a minister8 or may a layman ordinarily do it8 or another officer8 ,answ4 ,in such cases as ,i before showed that a layman may preach1 he may also read the ,scriptures4 ,of which look back4 #b4 ,no doubt but it is a work well beseeming the ordained ministers or pastors1 and an integral part of their office2 and should not be put off by them when they can do it4 #c4 ,when they need help the deacons are ordained ministers1 authorized to help them in such work1 and fittest to do it4 #d4 ,whether in a case of necessity a layman may not ordinarily read the ,scripture to the congregation1 is a case that ,i am loth to determine1 being loth to suppose such a necessity4 ,but if the minister cannot1 and there be no deacon1 ,i cannot prove it unlawful for a layman to do it under the direction of the pastor4 ,i lived some time under an old minister of about eighty years of age1 7who never preached himself17 whose eye-sight failing him1 and having not maintenance to keep an assistant1 he did by memory say the ,common-prayer himself1 and got a tailor one year1 and a thresher or poor day-labourer another year1 to read all the ,scriptures4 ,whether that were not better than nothing1 ,i leave to consideration4 ,and ,i think it is commonly agreed on1 that where there is no minister1 it is better for the people to meet and hear a layman read the ,scriptures and some good books1 than to have no public helps and worship4 ,quest4 ,,cl4 ,is it lawful to read the apocrypha1 or any good books besides the ,scriptures1 to the church8 ,as homilies1 c48 ,answ4 #a4 ,it is not lawful to read them as ,god's word1 or to pretend them to be the holy ,scriptures1 for that is a falsehood1 and an addition to ,god's word4 #b4 ,it is not lawful to read them scandalously1 in a title and manner tending to draw the people to believe that they are ,god's word1 or without a sufficient distinguishing of them from the holy ,scriptures4 #c4 ,if any one of the apocryphal books1 7as ,judith1 ,tobit1 ,bel and the ,dragon1 c47 be as fabulous1 false1 and bad as our protestant writers 7,reignoldus1 ,amesius1 ,whitakers1 ,chamier1 and abundance more7 affirm them to be1 it is not lawful ordinarily to read them1 in that honourable way as chapters called lessons are usually read in the assemblies4 ,nor is it lawful so to read heretical1 fabulous1 or erroneous books4 ,but it is lawful to read publicly1 apocryphal and human writings1 homilies1 or edifying sermons1 on these conditions following4 #a4 ,so be it they be indeed sound doctrine1 holy1 and fitted to the people's edification4 #b4 ,so be it they be not read scandalously without sufficient differencing them from ,god's book4 #c4 ,so they be not read to exclude or hinder the reading of the ,scriptures1 or any other necessary church duty4 #d4 ,so they be not read to keep up an ignorant1 lazy ministry that can or will do no better2 nor to exercise the minister's sloth1 and hinder him from preaching4 #e4 ,and especially if authority command it1 and the church's agreement require it1 as a signification what doctrine it is which they profess4 #f4 ,or if the church's necessities require it2 as if they have no minister1 or no one that can do so much to their edification any other way4 #g4 ,therefore the use of catechisms is confessed lawful in the church1 by almost all4 ,quest4 ,,cli4 ,may church assemblies be held where there is no minister8 ,or what public worship may be so performed by laymen8 7,as among infidels1 or papists1 where persecution hath killed1 imprisoned1 or expelled the ministers47 ,answ4 #a4 ,such an assembly as hath no pastor1 or minister of ,christ1 is not a church1 in a political sense1 as the word signifieth a society consisting of pastor and flock2 but it may be a church in a larger sense1 as the word signifieth only a community or association of private christians for mutual help in holy things4 #b4 ,such an assembly ought on the ,lord's days1 and at other fit times1 to meet together for mutual help1 and the public worshipping of ,god1 as they may1 rather than not to meet at all4 #c4 ,in those meetings they may do all that followeth4 #a4 ,they may pray together2 a layman being the speaker4 #b4 ,they may sing psalms4 #c4 ,they may read the ,scriptures4 #d4 ,they may read some holy1 edifying writings of divines1 or repeat some minister's sermons4 #e4 ,some that are ablest may speak to the instruction and exhortation of the rest1 as a master may do in his family1 or neighbours to stir up ,god's graces in each other1 as was opened before4 #f4 ,and some such may catechise the younger and more ignorant4 #g4 ,they may by mutual conference open their cases to each other1 and communicate what knowledge or experience they have1 to the praise of ,god and each other's edification4 #h4 ,they may make a solemn profession of their faith1 covenant1 and subjection to ,god the ,father1 ,son1 and ,holy ,ghost2 and all this is better than nothing at all4 ,but1 #a4 ,none of them may do any of this as a pastor1 ruler1 priest1 or office teacher of the church4 #b4 ,nor may they baptize4 #c4 ,nor administer the ,lord's supper4 #d4 ,nor excommunicate by sentence 7but only executively agree to avoid the notoriously impenitent74 #e4 ,nor absolve ministerially1 or as by authority2 nor exercise any of the power of the keys1 that is1 of government4 #f4 ,and they must do their best to get a pastor as soon as they are able4 ,quest4 ,,clii4 ,is it lawful to subscribe or profess full assent and consent to any religious books besides the ,scripture1 seeing all are fallible8 ,answ4 #a4 ,it is not lawful to profess or subscribe that any book is truer or better than it is2 or that there is no fault in any that is faulty2 or to profess that we believe any mortal man to be totally infallible in all that he shall write or say1 or impeccable in all that he shall do4 #b4 ,because all men are fallible1 and so are we in judging1 it is not lawful to say of any large and dubious books1 in which we know no fault1 that there is no fault or error in them3 we being uncertain1 and it being usual for the best men even in their best writings1 prayers1 or works to be faulty1 as the consequent or effect of our common culpable imperfection4 ,but we may say1 that we know no fault or error in it1 if indeed we do not know of any4 #c4 ,it is lawful to profess or subscribe our assent and consent to any human writing which we judge to be true and good1 according to the measure of its truth and goodness2 as if church confessions that are sound be offered us for our consent1 we may say or subscribe1 ,i hold all the doctrine in this book to be true and good4 ,and by so doing ,i do not assert the infallibility of the authors1 but only the verity of the writing4 ,i do not say that he cannot err1 or that he never erreth2 but that he erreth not in this1 as far as ,i am able to discern4 ,quest4 ,,cliii4 ,may we lawfully swear obedience in all things lawful and honest1 either to usurpers1 or to our lawful pastors8 ,answ4 #a4 ,if the question were of imposing such oaths1 ,i would say1 that it was many a hundred years before the churches of ,christ 7either under persecution1 or in their prosperity and glory7 did ever know of any such practice1 as the people or the presbyters swearing obedience to the bishops4 ,and when it came up1 the magistracy1 princes1 and emperors fell under the feet of the pope2 and the clergy grew to what we see it in the ,roman kingdom1 called a church4 ,and far should ,i be from desiring such oaths to be imposed4 #b4 ,but the question being only of the taking such oaths1 and not the imposing of them1 ,i say1 that1 7#a47 ,it is not lawful to swear obedience to a usurper1 civil or ecclesiastical1 in licitis et honestis2 because it is a subjecting ourselves to him1 and an acknowledging that authority which he hath not2 for we can swear no further to obey the king himself but in things lawful and honest2 and to do so by a usurper is an injury to the king1 and unto ,christ4 7#b47 ,but if the king himself shall command us to swear obedience to a subordinate civil usurper1 he thereby ceaseth to be a usurper1 and receiveth authority1 and it becometh our duty4 ,and if he that was an ecclesiastical usurper1 quoad personam1 that had no true call to a lawful office1 shall after have a call1 or if any thing fall out1 which shall make it our duty to consent and call him1 then the impediment from his usurpation is removed4 7#c47 ,it is not lawful1 though the civil magistrate command us to swear obedience even in licitis et honestis1 to such a usurper1 whose office itself is unlawful1 or forbidden by ,christ1 as he is such an officer4 ,no protestant thinketh it lawful to swear obedience to the pope as pope2 nor do any that take lay-elders to be an unlawful office1 think it lawful to swear obedience to them as such4 7#d47 ,if one that is in an unlawful ecclesiastical office1 be also at once in another that is lawful1 we may swear obedience to him in respect of the lawful office4 ,so it is lawful to swear obedience to the pope in ,italy1 as a temporal prince in his own dominions2 and to a cardinal1 7as ,richelieu1 ,mazarine1 ,ximenes1 c47 as the king's ministers1 exercising a power derived from him3 so it is lawful for a tenant1 where law and custom requireth it1 to swear fidelity to a lay-elder1 as his landlord or temporal lord and master4 ,and so the old nonconformists1 who thought the ,english prelacy an unlawful office1 yet maintained that it is lawful to take the oath of canonical obedience1 because they thought it was imposed by the king and laws1 and that we swear to them not as officers claiming a divine right in the spiritual government1 but as ordinaries1 or officers made by the king to exercise so much of ecclesiastical jurisdiction under him1 as he can delegate2 according to the oath of supremacy1 in which we all acknowledge the king to be supreme in all ecclesiastical causes2 that is1 not the supreme pastor1 bishop1 or spiritual key-bearer or ruler1 but the supreme civil ruler of the church1 who hath the power of the sword1 and of determining all things extrinsic to the pastoral office2 and so of the coercive government of all pastors and churches1 as well as of other subjects4 ,and if prelacy were proved never so unlawful1 no doubt but by the king's command we may swear or perform formal obedience to a prelate1 as he is the king's officer4 ,of the nonconformists' judgment in this1 read ,bradshaw against ,canne1 c4 7#e47 ,but in such a case no oath to inferiors is lawful without the consent of the sovereign power1 or at least against his will4 7#f47 ,though it be a duty for the flock to obey every presbyter1 yet if they would make all the people swear obedience to them1 all wise and conscionable christians should dissent from the introduction of such a custom1 and deny such oaths as far as lawfully they may3 that is1 #a4 ,if the king be against it1 we must refuse it4 #b4 ,if he be neutral or merely passive in it1 we must refuse1 unless some apparent necessity for the church's good require it4 #a4 ,because it savoureth of pride in such presbyters4 #b4 ,because it is a new custom in the church1 and contrary to the ancient practice4 #c4 ,it is not only without any authority given them by ,christ1 that they exact such oaths1 but also contrary to the great humility1 lowliness1 and condescension1 in which he describeth his ministers1 who must be great1 by being the servants of all4#djja #d4 ,and it tendeth to corrupt the clergy for the future4 #e4 ,and such new impositions give just reason to princes and to the people to suspect that the presbyters are aspiring after some inordinate exaltation1 or have some ill project for the advancement of themselves4 7#g47 ,but yet if it be not only their own ambition which imposeth it1 but either the king and laws command it1 or necessity require it for the avoidance of a greater evil1 it may be lawful and a duty to take an oath of obedience to a lawful presbyter or bishop2 because1 #a4 ,it is a duty to obey them4 #b4 ,and it is not forbidden us by ,christ to promise or swear to do our duty 7even when they may sin in demanding such an oath74 7#h47 ,if an office be lawful in the essential parts1 and yet have unlawful integrals1 or adjuncts1 or be abused in exercise1 it will not by such additions or abuses be made unlawful to swear obedience to the officer as such4 7#i47 ,if one presbyter or bishop would make another presbyter or bishop to swear obedience to him without authority1 the case is the same as of the usurpers before mentioned4 #djj ,matt4 xxii4 #d1 #aj2 ,luke xxii4 #bg1 c42 ,mark ix4 #ce2 #a ,pet4 v4 #b1 #c2 #a ,cor4 ix4 #ai2 iv4 #a2 #b ,cor4 iv4 #e4 ,quest4 ,,cliv4 ,must all our preaching be upon a text of ,scripture8 ,answ4 #a4 ,in many cases it may be lawful to preach without a text2#dja to make sacred orations like ,gregory ,nazianzen's1 and homilies like ,macarius's1 ,ephrem ,syrus's1 and many other ancients1 and like our own church homilies4 #b4 ,but ordinarily it is the fittest way to preach upon a text of ,scripture4#djb #a4 ,because it is our very office to teach the people the ,scripture4 ,the prophets brought a new word or message from ,god2 but the priests did but keep1 interpret1 and preach the law already received3 and we are not successors of the inspired prophets1 but as the priests were1 teachers of ,god's received word4 ,and this practice will help the people to understand our office4 #b4 ,and it will preserve the due esteem and reverence of the holy ,scriptures1 which the contrary practice may diminish4 #dja ,acts ii42 iii42 ,luke iv4 #ah4 #djb ,mal4 ii4 #g4 ,quest4 ,,clv4 ,is not the law of ,moses abrogated1 and the whole ,old ,testament out of date1 and therefore not to be read publicly and preached on8 ,answ4 #a4 ,the covenant of innocency is ceased cessante subditorum capacitate1 as a covenant or promise4 ,and so are the positive laws proper to ,adam1 in that state1 and to many particular persons since4 #b4 ,the covenant mixed of grace and works1 proper to the ,jews1 with all the ,jewish law as such1 was never made to us1 or to the rest of the world2 and to the ,jews it is ceased by the coming and perfecter laws and covenant of ,christ4 #c4 ,the prophecies and types of ,christ1 and the promises made to ,adam1 ,abraham1 and others1 of his coming in the flesh1 are all fulfilled1 and therefore not useful to all the ends of their first making3 and the many prophecies of particular things and persons past and gone are accomplished4 #d4 ,but the law of nature is still ,christ's law2 and that law is much expounded to us in the ,old ,testament3 and if ,god once1 for another use1 did say1 ,this is the law of nature1 the truth of these words as a divine doctrine and exposition of the law of nature is still the same4 #e4 ,the covenant of grace made with ,adam and ,noah for all mankind1 is still in force as to the great benefits and main condition1 that is1 as to pardon given by it to true penitent believers1 with a right to everlasting life1 and as to the obligation to sincere obedience for salvation3 though not as to the yet future coming of ,christ in the flesh4 ,and this law of grace was never yet repealed any further than ,christ's coming did fulfil it and perfect it3 therefore to the rest of the world1 who never can have the gospel or perfecter testament1 as christians have1 the former law of grace is yet in force4 ,and that is the law1 conjoined with the law of nature1 which now the world without the church is under3 under1 ,i say1 as to the force of the law1 and a former promulgation made to ,adam and ,noah1 and some common intimations of it in merciful forbearances1 pardons1 and benefits2 though how many are under it as to the knowledge1 reception1 belief1 and obedience of it1 and consequently are saved by it1 is more than ,i or any man knoweth4 #f4 ,there are many prophecies of ,christ and the christian church in the ,old ,testament yet to be fulfilled1 and therefore are still ,god's word for us4 #g4 ,there are many precepts of ,god to the ,jews and to particular persons1 given them on reasons common to them with us2 where parity of reason will help thence to gather our own duty now4 #h4 ,there are many holy expressions1 7as in the ,psalms17 which are fitted to persons in our condition1 and came from the ,spirit of ,god2 and therefore as such are fit for us now4 #i4 ,even the fulfilled promises1 types1 and prophecies1 are still ,god's words1 that is1 his word given to their several proper uses3 and though much of their use be changed or ceased1 so is not all3 they are yet useful to us1 to confirm our faith1 while we see their accomplishment1 and see how much ,god still led his church to happiness in one and the same way4 #aj4 ,on all these accounts therefore we may still read the ,old ,testament1 and preach upon it in the public churches4#djc #djc #b ,tim4 iii4 #ae2 ,rom4 xv4 #d2 xvi4 #bf2 ,matt4 xxii4 #bi2 ,luke xxiv4 #bg1 #cb1 #de2 ,john v4 #ci2 ,acts xvii4 #b1 #aa2 xviii4 #bd1 #be2 ,john xx4 #i2 vii4 #ch1 #db2 x4 #ce2 xiii4 #ah2 xix4 #bd1 #bh2 ,luke iv4 #ah1 #ba2 #b ,tim4 iii4 #af2 #b ,pet4 i4 #ai1 #bj2 ,acts viii4 #cb1 #cc1 #ce2 ,rom4 i4 #b4 ,quest4 ,,clvi4 ,must we believe that ,moses's law did ever bind other nations2 or that any other parts of the ,scripture bound them1 or belong to them8 or that the ,jews were all ,god's visible church on earth8 ,answ4 ,i conjoin these three questions for despatch4 ,i4 #a4 ,some of the matter of ,moses's law did bind all nations2 that is1 the law of nature as such4 #b4 ,those that had the knowledge of the ,jewish law1 were bound collaterally to believe and obey all the expositions of the law of nature in it1 and all the laws which were given upon reasons common to all the world2 7as about degrees of marriage1 particular rules of justice1 c47 ,as if ,i heard ,god from heaven tell another that standeth by me1 ,thou shalt not marry thy father's widow2 for it is abominable1 ,i ought to apply that to me1 being his subject1 which is spoken to another on a common reason4#djd #c4 ,all those gentiles that would be proselytes1 and join with the ,jews in their policy1 and dwelt among them1 were bound to be observers of their laws4 ,but1 #a4 ,the law of nature as mosaical1 did not formally and directly bind other nations4 #b4 ,nor were they bound to the laws of their peculiar policy1 civil or ecclesiastical1 which were positives4 ,the reason is1 7#a47 ,because they were all one body of political laws1 given peculiarly to one political body4 ,even the decalogue itself was to them a political law4 7#b47 ,because ,moses was not authorized or sent to be the mediator or deliverer of that law to any nation but the ,jews4 ,and being never in the enacting or promulgation sent or directed to the rest of the world1 it could not bind them4 ,,ii4 ,as to the second question1 ,though the ,scripture as a writing bound not all the world1 yet1 #a4 ,the law of nature as such which is recorded in ,scripture did bind all4 #b4 ,the covenant of grace was made with all mankind in ,adam and ,noah2 and they were bound to promulgate it by tradition to all their offspring4 ,and no doubt so they did2 whether by word1 7as all did17 or by writing also1 7as it is like some did1 as ,enoch's prophecies were it is like delivered1 or else they had not in terms been preserved till ,jude's time74 #c4 ,and ,god himself as aforesaid by actual providences1 pardoning1 and benefits given to them that deserved hell1 did in part promulgate it himself4 #d4 ,the neighbour nations might learn much by ,god's doctrine and dealing with the ,jews4#dje ,,iii4 ,to the third question1 ,i answer1 #a4 ,the ,jews were a people chosen by ,god out of all the nations of the earth1 to be a holy nation1 and his peculiar treasure1 having a peculiar divine law and covenant1 and many great privileges1 to which the rest of the world were strangers2 so that they were advanced above all other kingdoms of the world1 though not in wealth1 nor worldly power1 nor largeness of dominion1 yet in a special dearness unto ,god4#djf #b4 ,but they were not the only people to whom ,god made a covenant of grace in ,adam and ,noah1 as distinct from the law or covenant of innocency4 #c4 ,nor were they the only people that professed to worship the true ,god2 neither was holiness and salvation confined to them2 but were found in other nations4 ,therefore though we have but little notice of the state of other kingdoms in their times1 and scarcely know what national churches 7that is1 whole nations professing saving faith7 there were1 yet we may conclude that there were other visible churches besides the ,jews4 ,for1 #a4 ,no ,scripture denieth it2 and charity then must hope the best4 #b4 ,the ,scriptures of the ,old ,testament give us small account of other countries1 but of the ,jews alone1 with some of their neighbours4 #c4 ,shem was alive in ,abraham's days 7yea1 about #cd years after ,abraham's death1 and within #ab years of ,ishmael's death1 viz4 till about ,an4 ,mundi #baeh74 ,and so great and blessed a man as ,shem1 cannot be thought to be less than a king1 and to have a kingdom governed according to his holiness2 and so that there was with him not only a church1 but a national church1 or holy kingdom4 #d4 ,and ,melchizedec was a holy king and priest2 and therefore had a kingdom holily governed2 and therefore not only a visible but also a national church 7supposing that he was not ,shem1 as the ,jews and ,broughton1 c4 think2 for the situation of his country doth make many desert that opinion74 #e4 ,and ,job and his friends show that there were churches then besides the ,jews4 #f4 ,and it is not to be thought that all ,ishmael's posterity suddenly apostatized4 #g4 ,nor that ,esau's posterity had no church state 7for both retained circumcision74 #h4 ,nor is it like that ,abraham's offspring by ,keturah were all apostates1 being once inchurched4 ,for though the special promise was made to ,isaac's seed1 as the peculiar holy nation1 c4 yet not as the only children of ,god1 or persons in a state of salvation4 #i4 ,and the passages in ,jonah about ,nineveh give us some such intimations also4 #aj4 ,and ,japheth and his seed being under a special blessing1 it is not like that they all proved apostates4 ,and what was in all other kingdoms of the world is little known to us4 ,we must therefore take heed of concluding1 7as the proud ,jews were at last apt to do of themselves17 that because they were a chosen nation privileged above all others1 that therefore the ,redeemer under the law of grace made to ,adam1 had no other churches in the world1 and that there were none saved but the ,jews and proselytes4#djg #djd ,rom4 ii42 i4 #bj1 #ba2 ,exod4 xii4 #ai1 #dc1 #dh1 #di2 xx4 #aj2 ,lev4 xvii4 #ab1 #ae2 xviii4 #bf2 xxiv4 #af1 #bb2 ,numb4 ix4 #ad2 xv4 #ad-af1 #bi1 #cj2 xix4 #aj2 ,deut4 i4 #af4 #dje ,psal4 cxlv4 #i2 ciii4 #ai2 c4 #a2 ,rom4 xiv4 #aa2 ,judg4 xiv4 #ae4 #djf ,deut4 xiv4 #b1 #c2 vii4 #b1 #f1 #g2 ,exod4 xix4 #e2 vi4 #g1 #h2 ,lev4 xx4 #bd1 #bf2 ,deut4 iv4 #bj1 #cc2 xxix4 #ac2 xxxiii4 #bi2 ,rom4 iii4 #a-c4 #djg ,it is this ,jewish pride of their own prerogatives which ,paul so much laboureth in all his epistles to pull down4 ,quest4 ,,clvii4 ,must we think accordingly of the christian churches now1 that they are only advanced above the rest of the world as the ,jews were1 but not the only people that are saved8 ,answ4 ,this question being fitter for another place1 what hope there is of the salvation of the people that are not christians1 ,i have purposely handled in another treatise1 7in my ,method4 ,theologi17 and shall only say now1 #a4 ,that those that receive not ,christ and the gospel revealed and offered to them cannot be saved4#djh #b4 ,that all those shall be saved 7if such there be7 who never had sufficient means to know ,christ incarnate1 and yet do faithfully perform the common conditions of the covenant of grace as it was made with ,adam and ,noah2 and particularly all that are truly sanctified1 who truly hate all known sin1 and love ,god as ,god above all1 as their merciful1 reconciled1 pardoning ,father1 and lay up all their hopes in heaven1 in the everlasting fruition of him in glory1 and set their hearts there1 and for those hopes deny the interest of the flesh1 and all things of this world4#dji #c4 ,but how many or who doth this abroad in all the kingdoms of the world1 who have not the distinct knowledge of the articles of the christian faith1 it is not possible for us to know4 #d4 ,but 7as ,aquinas and the schoolmen ordinarily conclude this question7 we are sure that the church hath this prerogative above all others1 that salvation is incomparably more common to christians1 than to any others1 as their light1 and helps1 and means are more4 ,the opinions of ,justin1 and ,clem4 ,alexandr4 ,origen1 and many other ancients1 of the heathens' salvation1 ,i suppose is known4 ,in short3 #a4 ,it seems plain to me1 that all the world that are no christians1 and have not the gospel1 are not by ,christ's incarnation put into a worse condition than they were in before2 but may be saved on the same terms that they might have been saved on before4#daj #b4 ,that ,christ's apostles were in a state of salvation before they believed the articles of ,christ's dying for sin1 his resurrection1 ascension1 the giving of the ,holy ,ghost1 and ,christ's coming to judgment1 as they are now to be believed4#daa #c4 ,that all the faithful before ,christ's coming were saved by a more general faith than the apostles had1 as not being terminated in this person1 ,jesus1 as the ,messiah1 but only expected the ,messiah to come4#dab #d4 ,that as more articles are necessary to those that have the gospel1 than to those that have it not1 and to those since ,christ's incarnation that hear of him1 than to the ,jews before1 so before1 there were more things necessary even to those ,jews1 7that had a shorter creed than that which the apostles believed before the resurrection17 than was to the rest of the world that had not promises1 prophecies1 types1 and laws1 so particular1 distinct1 and full as they had4#dac #e4 ,that the promises1 covenant1 or law of grace1 was made to all lapsed mankind in ,adam and ,noah4#dad #f4 ,that this law or covenant is still of the same tenor1 and not repealed4#dae #g4 ,that this covenant giveth pardoning mercy1 and salvation1 and promiseth victory over ,satan1 to and by the holy seed4#daf #h4 ,that the condition on man's part1 is repentance1 and faith in ,god as a merciful ,god1 thus pardoning sin1 and saving the penitent believer4 ,but just how particular or distinct their belief of the incarnation of ,christ was to be1 is hard to determine4#dag #i4 ,but after ,christ's incarnation1 even they that know it not1 yet are not by the first covenant bound to believe that the ,messiah is yet to be incarnate1 or the word made flesh2 for they are not bound to believe an untruth1 and that as the condition of salvation4#dah #aj4 ,men were saved by ,christ about four thousand years before he was man1 and had suffered1 satisfied1 or merited as man4 #aa4 ,the whole course of ,god's actual providence since the fall1 hath so filled the world with mercies contrary to man's demerit1 that it is an actual universal proclamation of the pardoning law of grace2 which is thereby now become even a law of nature1 that is1 of lapsed1 pardoned nature1 as the first was the natural law of innocence4#dai #ab4 ,christ giveth a great deal of mercy to them that never heard of him or know him3 and he giveth far more mercy to believers1 than they have a particular knowledge and belief of4#dbj #ac4 ,there is no salvation but by ,christ the ,saviour of the world2 though there be more mercy from ,christ1 than there is faith in ,christ4#dba #ad4 ,no man could ever be saved without believing in ,god as a merciful1 pardoning1 saving ,god1 though many have been saved who knew not the person of ,christ1 determinately4 ,for he that cometh to ,god must believe that ,god is1 and that he is the rewarder of them that diligently seek him2 who is no respecter of persons1 but in every nation1 he that feareth ,god and worketh righteousness is accepted of him4#dbb #ae4 ,all nations on earth that have not the gospel1 are obliged by ,god to the use of certain means1 and improvement of certain mercies1 in order or tendency to their salvation4 ,and it is their sin if they use them not4#dbc #af4 ,god hath appointed no means in vain1 which men must either not use1 or use despairingly4 ,but his command to use any means for any end1 containeth 7though not an explicit promise1 yet7 great and comfortable encouragement to use that means in hope4#dbd #ag4 ,therefore the world is now in comparison of the catholic church1 much like what it was before ,christ's incarnation in comparison of the ,jews' church2 who yet had many ways great advantage1 though ,god was not the ,god of the ,jews only1 but also of the gentiles1 who had a law written in their hearts1 and an accusing or excusing conscience4 #ah4 ,those over-doing divines who pretend to be certain that all the world are damned that are not christians1 do add to ,god's word1 and are great agents for ,satan to tempt men to infidelity1 and to atheism itself1 and to dissuade mankind from discerning the infinite goodness of ,god2 and occasion many to deny the immortality of the soul1 rather than they will believe1 that five parts in six of the world now1 and almost all before ,christ's incarnation1 have immortal souls purposely created in them1 to be damned1 without any propounded means and possibility natural of remedy2 and as ,i know they will pour out their bitter censure on these lines1 7which ,i could avoid if ,i regarded it more than truth17 so with what measure they mete1 it shall be measured to them2 and others will damn them as confidently as they damn almost all the world2 and ,i will be bold to censure that they are undoers of the church by over-doing4 ,see more in my ,vindication of ,god's ,goodness4 #djh ,mark xvi4 #af2 ,john iii4 #af-bj2 i4 #aa1 #ab4 #dji ,psal4 xix4 #a-e2 ,acts x4 #b1 #c1 #ce2 ,rom4 ii4 #daj #a ,tim4 ii4 #d2 iv4 #aj2 ,tit4 ii4 #aa2 ,john i4 #bi2 iii4 #ag2 iv4 #db2 ,rom4 i4 #ba4 #daa ,john v4 #a1 c42 ix4 #ab1 c42 ,matt4 xvi4 #bb2 ,john xii4 #bf2 ,luke xviii4 #cd4 #dab ,mal4 iii4 #a1 #b2 ,john iv4 #be4 #dac ,rom4 ii4 #ab1 #ad1 #bf2 ,luke xii4 #dg1 #dh2 xvi4 #aj4 #dad ,gen4 iii4 #ae2 ix4 #a-d4 #dae ,psal4 cxxxvi42 ciii4 #bg2 c4 #e4 #daf ,gen4 iii4 #ae2 ,jonah iii4 #i1 #aj2 iv4 #b4 #dag ,jonah ibid42 ,rom4 ii4 #d2 ,luke xiii4 #c1 #e2 ,acts l4 #ce2 ,john iii4 #ai-ba4 #dah #a ,john iv4 #b1 #c2 #a ,tim4 iii4 #af4 #dai ,rom4 i4 #bj1 #ba2 ,acts xiv4 #ag2 ,rom4 ii4 #ae1 #af2 ,psal4 xix4 #a-c2 ,prov4 i4 #bj-bd2 ,exod4 xxxiv4 #f2 ,jer4 iii4 #ab2 ,john iv4 #b2 ,luke vi4 #cf2 xviii4 #ac4 #dbj ,psal4 cxlv4 #i2 #a ,tim4 iv4 #aj2 ,rom4 x4 #bj #dba ,acts iv4 #ab2 ,john xiv4 #f1 #g4 #dbb ,heb4 xi4 #f2 ,acts x4 #ce2 #b ,thess4 i4 #aa1 #ab2 ,jer4 x4 #be2 ,rom4 x4 #ab-ae4 #dbc ,acts xiv4 #dg2 xvii4 #bg-cj2 ,rom4 i4 #ai-bb2 ii4 #d1 #g1 #aj1 #ad-af1 #bg2 ,isa4 lv4 #f1 #g4 #dbd ,jonah iv4 #b2 iii4 #aj2 ,acts x4 #ce2 ,mal4 iii4 #ad2 ,isa4 xlv4 #ai2 ,deut4 xxxii4 #dg2 ,mal4 i4 #aj2 ,prov4 i4 #bb-bd2 ,gen4 iv4 #g2 ,rom4 ii42 iii4 ,quest4 ,,clviii4 ,should not christians take up with ,scripture wisdom only1 without studying philosophy and other heathens' human learning8 ,answ4 ,i have already proved the usefulness of common knowledge called human learning1 by twenty reasons in my book called ,the ,unreasonableness of ,infidelity1 part ii4 sect4 #bc4 p4 #afc1 to which ,i refer the reader2 and only say now1 #a4 ,grace presupposeth nature2 we are men in order of nature at least before we are saints1 and reason is before supernatural revelation4 #b4 ,common knowledge therefore is subservient unto faith3 we must know the ,creator and his works2 and the ,redeemer restoreth us to the due knowledge of the ,creator3 human learning in the sense in question is also divine1 ,god is the author of the light of nature1 as well as of grace4 ,we have more than heathens1 but must not therefore have less1 and cast away the good that is common to them and us2 else we must not have souls1 bodies1 reason1 health1 time1 meat1 drink1 clothes1 c4 because heathens have them4 ,god's works are honourable1 sought out of all them that have pleasure therein2 and physical philosophy is nothing but the knowledge of ,god's works4 #c4 ,and the knowledge of languages is necessary both for human converse1 and for the understanding the ,scriptures themselves4 ,the ,scriptures contain not a ,greek and ,hebrew grammar to understand the languages in which they are written1 but suppose us otherwise taught those tongues that we may interpret them4 #d4 ,the use of the gospel is not to teach us all things needful to be known2 but to teach us1 on supposition of our common knowledge1 how to advance higher to supernatural saving knowledge1 faith1 love1 and practice4 ,scripture telleth us not how to build a house1 to plough1 sow1 weave1 or make our works of art4 ,every one that learneth his country tongue of his parents hath human learning of the same sort with the learning of ,greek and ,hebrew2 he that learneth not to read1 cannot read the ,bible4 ,and he that understandeth it not in the original tongues1 must trust other men's words that have human learning1 or else remain a stranger to it4#dbe ,but though none but proud fools will deny the need of that human learning which improveth nature1 and is subservient to our knowledge of supernatural revelations1 yet well doth ,paul admonish us1 to take heed that none deceive us by vain philosophy2 and saith that the wisdom of the world is foolishness with ,god1 and that the knowledge of ,christ crucified is the true christian philosophy or wisdom4 ,for indeed the dark philosophers groping after the knowledge of ,god1 did frequently stumble1 and did introduce abundance of logical and physical vanities1 uncertainties1 and falsities1 under the name of philosophy1 by mere niceties and high pretendings1 seeking for the glory of wisdom to themselves2 whenas it is one thing to know ,god's works and ,god in them1 and another thing to compose a system of physics and metaphysics containing abundance of errors and confusion1 and jumbling a few certainties with a great many uncertainties and untruths1 and every sect pulling down what others asserted1 and all of them disproving the methods and assertions of others1 and none proving their own4 ,and the truth is1 after all latter discoveries1 there is yet so much error1 darkness1 uncertainty1 and confusion in the philosophy of every pretending sect1 7the ,peripatetics1 the ,stoics1 the ,pythagoreans and ,platonists1 much more the ,epicureans1 the ,lullianists1 and ,cartesians1 ,telesius1 ,campanella1 ,patricius1 ,gassendus1 c47 that it is a wonder that any that ever thoroughly tried them1 can be so weak as to glory much of the certainties and methods of any1 which hitherto are so palpably uncertain1 and full of certain errors4 ,we may therefore make use of all true human learning1 real and organical 7and he is the happy scholar who fasteneth upon the certain and the useful parts well distinguished from the rest1 and truly useth them to their great and proper ends73 but niceties and fooleries which some spend their lives in for mere ostentation1 and also uncertain presumptions1 should be much neglected2 and the great1 certain1 necessary1 saving verities of morality and the gospel must be dearly loved1 and thankfully embraced1 and studiously learned1 and faithfully practised1 by all that would prove wise men at last4#dbf #dbe ,prov4 ii4-vi2 ,psal4 xcii4 #e1 #f2 civ4 #bd1 #be2 cxiii4 #e1 #f2 cvii4 #h1 #ae1 #ba2 lxvi4 #c1 #d2 cxi4 #b-f2 cxlv4 #g-aa1 #ag-ai2 ,acts ii4 #f-i2 xxi4 #dj2 xxiv4 #b2 #a ,cor4 xiv4 #b1 #d1 #i1 #ac1 #ad1 #ai1 #bf1 #bg2 ,rev4 ix4 #aa2 xiv4 #af2 v4 #i2 ,psal4 xix4 #a-c2 xciv4 #aj2 cxxxix4 #f2 ,prov4 ii4 #a-d1 #h-aj1 #ab2 #a ,cor4 xv4 #cd2 ,prov4 xix4 #b2 ,job xxxii4 #h2 xxxviii4 #cf4 ,yet ,i refer the reader to my ,treatise of ,knowledge1 which showeth the vanity of pretended learning4 #dbf ,col4 ii4 #h1 #i1 #bc2 #a ,cor4 ii4 #a1 #d-f1 #ac2 iii4 #ai2 #b ,cor4 i4 #ab2 ,job xxviii4 #bh2 ,prov4 i #g2 ix4 #aj2 ,john xvii4 #c2 ,gal4 iv4 #i2 ,eph4 iii4 #aj2 #a ,john ii4 #ac1 #ad2 ,col4 i4 #i1 #bg1 #bh2 ,eph4 vi4 #ai2 #a ,cor4 ii4 #aa2 ,col4 iii4 #af2 ,acts xvii4 #ah1 #ai1 c4 ,eph4 iv4 #ah1 #ai2 ,hos4 iv4 #h2 vi4 #f2 ,psal4 cxix4 #ii2 #b ,pet4 iii4 #ah2 i4 #c1 #e1 #h2 ,col4 ii4 #c2 iii4 #aj2 ,phil4 iii4 #h2 ,eph4 iii4 #ai2 i4 #ag2 ,rom4 i4 #bj-bb2 ,eccl4 i4 #af-ah2 #a ,cor4 viii4 #a1 #aa2 xiii4 #b1 #c1 #h1 #i2 ,rom4 ii4 #bj2 ,james iii4 #ac1 #ad1 #ag2 ,jer4 iv4 #bb2 #a ,cor4 viii4 #b4 ,quest4 ,,clix4 ,if we think that ,scripture and the law of nature do in any point contradict each other1 which may be the standard by which the other must be tried8 ,answ4 #a4 ,it is certain that they never do contradict each other4 #b4 ,the law of nature is either that which is very clear by natural evidence1 or that which is dark1 7as degrees of consanguinity unfit for marriage1#dbg the evil of officious lies1 c47 #c4 ,the ,scriptures also have their plain and their obscurer parts4 #d4 ,a dark scripture is not to be expounded contrary to a plain1 natural verity4 #e4 ,a dark and doubtful point in nature is not to be expounded contrary to a plain and certain scripture4 #f4 ,to suppose that there be an apparent contradiction in cases of equal clearness or doubtfulness1 is a case not to be supposed2 but he that should have such a dream1 must do as he would do if he thought two texts to be contradictory1 that is1 he must better study both till he see his error2 still remembering that natural evidence hath this advantage1 that it is1 #a4 ,first in order2 #b4 ,and most common and received by all2 but supernatural evidence hath this advantage1 that it is for the most part the more clear and satisfactory4#dbh #dbg #a ,cor4 v4 #a1 #b4 #dbh #a ,john i4 #a-c2 ,heb4 ii4 #c1 #d4 ,quest4 ,,clx4 ,may we not look that ,god should yet give us more revelations of his will1 than there are already made in ,scripture8 ,answ4 ,you must distinguish between1 #a4 ,new laws or covenants to mankind1 and new predictions or informations of a particular person4 #b4 ,between what may possibly be1 and what we may expect as certain or probable4 ,and so ,i conclude1 #a4 ,that it is certain that ,god will make no other covenant1 testament1 or universal law1 for the government of mankind or the church1 as a rule of duty and of judgment4 ,because he hath oft told us1 that this covenant and law is perfect1 and shall be in force as our rule till the end of the world4#dbi ,object4 ,so it was said of the law of ,moses1 that it was to stand for ever1 yea1 of many ceremonies in it4 ,answ4 #a4 ,it is in the original only1 for ages and ages2 or to generations and generations1 which we translate for ever1 when it signifieth but to many generations4 #b4 ,it is no where said1 of ,moses's law as such1 that it should continue either till the end of the world1 or till the day of judgment1 as it is said of the gospel4 ,and1 #c4 ,it is not said that he will add no more to the former testament1 but contrarily1 that he will make a new covenant with them1 c4 ,but here in the gospel he peremptorily resolveth against all innovations and additions4#dcj #b4 ,it is certain that ,god will make no new scripture or inspired word as an infallible1 universal rule for the exposition of the word already written4 ,for1 #a4 ,this were an addition which he hath disclaimed2 and1 #b4 ,it would imply such an insufficiency in the gospel to its ends 7as being not intelligible7 as is contrary to its asserted perfection2 and1 #c4 ,it would be contrary to that established way for the understanding of the ,scripture1 which ,god hath already settled and appointed for us till the end4#dca #c4 ,it is certain that ,god will give all his servants in their several measures1 the help and illumination of his ,spirit1 for the understanding and applying of the gospel4 #d4 ,it is possible that ,god may make new revelations to particular persons about their particular duties1 events1 or matters of fact1 in subordination to the ,scripture1 either by inspiration1 vision1 or apparition1 or voice2 for he hath not told us that he will never do such a thing4 ,as to tell them1 what shall befall them or others2 or to say1 ,go to such a place1 or1 ,dwell in such a place1 or1 ,do such a thing1 which is not contrary to the ,scripture1 nor co-ordinate1 but only a subordinate determination of some undetermined case1 or the circumstantiating of an action4 #e4 ,though such revelation and prophecy be possible1 there is no certainty of it in general1 nor any probability of it to any one individual person1 much less a promise4 ,and therefore to expect it1 or pray for it1 is but a presumptuous tempting of ,god4#dcb #f4 ,and all sober christians should be the more cautelous of being deceived by their own imaginations1 because certain experience telleth us1 that most in our age that have pretended to prophecy1 or to inspirations1 or revelations1 have been melancholy1 cracked-brained persons1 near to madness1 who have proved to be deluded in the end2 and that such crazed persons are still prone to such imaginations4 #g4 ,therefore also all sober christians must take heed of rash believing every prophet or pretended spirit1 lest they be led away from the sacred rule1 and before they are aware1 be lost in vain expectations and conceits4 #dbi ,gal4 i4 #g-i2 ,matt4 xxviii4 #bj2 #b ,thess4 i4 #aj1aa2 ,mark xvi4 #ae1 #af4 #dcj ,rev4 xiv4 #f2 xxii4 #ah1 #ai2 ,heb4 vii4 #bh1 #bi2 #a ,tim4 i4 #af2 ,rom4 vi4 #bb2 ,john v4 #bb1 #bd2 vi4 #bg1 #dj1 #dg2 xii4 #ej2 ,heb4 i4 #g-i4 #dca ,eph4 i4 #ah1 #ai4 #dcb ,micah ii4 #aa2 #a ,kings xxii4 #ba1 #bb2 #a ,john iv4 #a1 #b2 #b ,thess4 ii4 #b4 ,quest4 ,,clxi4 ,is not a third rule of the ,holy ,ghost1 or perfecter kingdom of love1 to be expected1 as different from the reign of the ,creator and ,redeemer8 ,answ4 #a4 ,the works ad extra and the reign of the ,father1 ,word1 and ,spirit are undivided4 ,but yet some things are more eminently attributed to one person in the ,trinity1 and some to another4#dcc #b4 ,by the law and covenant of innocency1 the ,creator eminently ruled omnipotently4 ,and the ,son ruled eminently sapientially1 initially under the covenant of promise or grace from ,adam till his incarnation and the descent of the ,holy ,ghost1 and more fully and perfectly afterward by the ,holy ,ghost4 ,and the ,holy ,ghost ever since doth rule in the saints as the ,paraclete1 ,advocate1 or ,agent of ,christ1 and ,christ by him1 eminently by holy love2 which is yet but initially3 but the same ,holy ,ghost by perfect love shall perfectly rule in glory for ever2 even as the ,spirit of the ,father and the ,son4 ,we have already the initial kingdom of love by the ,spirit1 and shall have the perfect kingdom in heaven2 and besides the initial and the perfect there is no other4 ,nor is the perfect kingdom to be expected before the day of judgment1 or our removal unto heaven2 for our kingdom is not of this world4 ,and they that sell all and follow ,christ1 do make the exchange for a reward in heaven2 and they that suffer persecution for his sake1 must rejoice because their reward in heaven is great3 and they that relieve a prophet or righteous man for the sake of ,christ1 and that lose any thing for him1 shall have indeed a hundredfold 7in value7 in this life1 but in the world to come eternal life4 ,we shall be taken up in the clouds to meet the ,lord in the air1 and so shall we ever be with the ,lord3 and those are the words with which we must comfort one another1 and not ,jewishly with the hopes of an earthly kingdom4 ,and yet we look for a new heaven and a new earth wherein dwelleth righteousness1 according to his promise4 ,but who shall be the inhabitants1 and how that heaven and earth shall differ1 and what we shall then have to do with earth1 whether to be overseers of that righteous earth 7and so to judge or rule the world7 as the angels are now over us in this world1 are things which yet ,i understand not4#dcd #dcc ,john v4 #ba1 #be2 ,prov4 i4 #bj1 #ba4 #dcd ,matt4 v4 #aa1 #ab2 ,luke xviii4 #bb1 #bc2 ,matt4 x4 #da1 #db2 ,luke vi4 #bc2 xvi4 #bj2 #a ,cor4 xii4 #b1 #c2 v4 #a1 #c1 #h2 ,matt4 xviii4 #aj2 #a ,thess4 iv4 #ag1 #ah2 ,mark xii4 #be2 #b ,pet4 iii4 #aa-ac2 #a ,pet4 i4 #d2 ,heb4 x4 #cd2 xii4 #ac2 ,col4 i4 #e2 ,phil4 iii4 #bj1 #ba4 ,quest4 ,,clxii4 ,may we not look for miracles hereafter8 ,answ4 #a4 ,the answer to quest4 clx4 may serve to this4 #a4 ,god may work miracles if he please1 and hath not told us that he never will4#dce #b4 ,but he hath not promised us that he will1 and therefore we cannot believe such a promise1 nor expect them as a certain thing4 ,nor may any pray for the gift of miracles4 #c4 ,but if there be any probability of them1 it will be to those that are converting infidel nations1 when they may be partly of such use as they were at first4 #d4 ,yet it is certain1 that ,god still sometimes worketh miracles2 but arbitrarily and rarely1 which may not put any individual person in expectation of them4 ,object4 ,is not the promise the same to us as to the apostles and primitive christians1 if we could but believe as they did8 ,answ4 #a4 ,the promise to be believed goeth before the faith that believeth it1 and not that faith before the promise4 #b4 ,the promise of the ,holy ,ghost was for perpetuity1 to sanctify all believers3 but the promise of that special gift of miracles1 was for a time1 because it was for a special use2 that is1 to be a standing seal to the truth of the gospel1 which all after-ages may be convinced of in point of fact1 and so may still have the use and benefit of4#dcf ,and ,providence 7ceasing miracles7 thus expoundeth the promise4 ,and if miracles must be common to all persons and ages1 they would be as no miracles4 ,and we have seen those that most confidently believed they should work them1 all fail4 ,but ,i have written so largely of this point in a set disputation in my ,treatise called ,the ,unreasonableness of ,infidelity1 fully proving those first miracles satisfactory and obligatory to all following ages1 that ,i must thither now refer the reader4 #dce ,luke xxiii4 #h4 #dcf #a ,cor4 xii4 #bh1 #bi2 ,heb4 ii4 #c1 #d2 ,john x4 #da4 ,quest4 ,,clxiii4 ,is the ,scripture to be tried by the ,spirit1 or the ,spirit by the ,scripture1 and which of them is to be preferred8 ,answ4 ,i put the question thus confusedly1 for the sake of those that use to do so1 to show them how to get out of their own confusion4 ,you must distinguish1 #a4 ,between the ,spirit in itself considered1 and the ,scripture in itself4 #b4 ,between the several operations of the ,spirit4 #c4 ,between the several persons that have the ,spirit4 ,and so you must conclude1 #a4 ,that the ,spirit in itself is infinitely more excellent than the ,scripture4 ,for the ,spirit is ,god1 and the ,scripture is but the work of ,god4 #b4 ,the operation of the ,spirit in the apostles was more excellent than the operation of the same ,spirit now in us2 as producing more excellent effects1 and more infallible4 #c4 ,therefore the holy ,scriptures which were the infallible dictates of the ,spirit in the apostles1 are more perfect than any of our apprehensions which come by the same ,spirit 7which we have not in so great a measure74#dcg #d4 ,therefore we must not try the ,scriptures by our most spiritual apprehensions1 but our apprehensions by the ,scriptures3 that is1 we must prefer the ,spirit's inspiring the apostles to indite the ,scriptures1 before the ,spirit's illuminating of us to understand them1 or before any present inspirations1 the former being the more perfect2 because ,christ gave the apostles the ,spirit to deliver us infallibly his own commands1 and to indite a rule for following ages2 but he giveth us the ,spirit but to understand and use that rule aright4#dch #e4 ,this trying the ,spirit by the ,scriptures1 is not a setting of the ,scripture above the ,spirit itself2 but is only a trying the ,spirit by the ,spirit3 that is1 the ,spirit's operations in ourselves and his revelations to any pretenders now1 by the ,spirit's operations in the apostles1 and by their revelations recorded for our use4 ,for they1 and not we1 are called foundations of the church4#dci #dcg ,john iv4 #a1 #b1 #f2 ,john xviii4 #cg2 viii4 #dg4 #dch ,acts xvii4 #aa1 #ab2 ,matt4 v4 #ah2 ,rom4 xvi4 #bf2 ,matt4 xxviii4 #bj2 ,luke x4 #af4 #dci ,rev4 ii4 #b2 ,jude #ag2 #b ,pet4 iii4 #b2 ,eph4 iv4 #aa1 #ab2 #a ,cor4 xii4 #bh1 #bi2 ,eph4 ii4 #bj4 ,quest4 ,,clxiv4 ,how is a pretended prophet1 or revelation1 to be tried8 ,answ4 #a4 ,if it be contrary to the ,scripture it is to be rejected as a deceit4#ddj #b4 ,if it be the same thing which is in the ,scripture1 we have it more certainly revealed already2 therefore the revelation can be nothing but an assistance of the person's faith1 or a call to obedience1 or a reproof of some sin2 which every man is to believe according as there is true evidence that indeed it is a divine revelation or vision2 which if it be not1 the same thing is still sure to us in the ,scripture4 #c4 ,if it be something that is only besides the ,scripture1 7as about events and facts1 or prophecies of what will befall particular places or persons17 we must first see whether the evidence of a divine revelation be clear in it or not2 and that is known1 #a4 ,to the person himself1 by the self-attesting and convincing power of a divine revelation1 which no man knoweth but he that hath it 7and we must be very cautelous lest we take false conceptions to be such74 #b4 ,but to himself and others it is known1 7#a47 ,at present by clear1 uncontrolled miracles1 which are ,god's attestation2 which if men show1 we are bound 7in this case7 to believe them4 7#b47 ,for the future1 by the event1 when things so plainly come to pass1 as prove the prediction to be of ,god4 ,he therefore that giveth you not by certain miracles uncontrolled1 a just proof that he is sent of ,god1 is to be heard with a suspended belief2 you must stay till the event show whether he say true or not3 and not act any thing in the mean time upon an unproved presumption either of the truth or falsehood of his words4#dda #d4 ,if you are in doubt whether that which he speaketh be contrary to ,god's word or not1 you must hear him with a proportionable suspicion1 and give no credit to him till you have tried whether it be so or not4 #e4 ,it is a dangerous snare and sin to believe any one's prophecies or revelations merely because they are very holy persons1 and do most confidently aver or swear it4 ,for they may be deceived themselves4 ,as also to take hysterical or melancholy delirations or conceptions for the revelations of the ,spirit of ,god1 and so to father falsehood upon ,god4 #ddj ,acts xvii4 #aa2 #a ,cor4 xv4 #c1 #d2 ,john x4 #ce2 xix4 #bd1 #bh1 #cf1 #cg4 #dda ,john iii4 #b2 xiii4 #ai2 xiv4 #bj2 ,luke xxi4 #g1 #i1 #bh1 #ca1 #cf2 ,matt4 v4 #ah2 xxiv4 #cd2 xxi4 #d4 ,quest4 ,,clxv4 ,may one be saved who believeth that the ,scripture hath any mistake or error1 and believeth it not all8 ,answ4 ,the chief part of the answer to this must be fetched from what is said before about fundamentals4 #a4 ,no man can be saved who believeth not that ,god is no liar1 and that all his word is true2 because indeed he believeth not that there is a ,god4#ddb #b4 ,no man can be saved who believeth not the points that are essential to true godliness2 nor any man that heareth the word1 who believeth not all essential to christianity1 or the christian covenant and religion4 #c4 ,a man may be saved who believeth not some books of ,scripture 7as ,jude1 #b ,peter1 #b ,john1 #c ,john1 ,revelation7 to be canonical1 or the word of ,god2 so he heartily believe the rest1 or the essentials4 #d4 ,he that thinketh that the prophets1 sacred historians1 evangelists1 and apostles1 were guided to an infallible delivery and recording of all the great1 substantial1 necessary points of the gospel1 but not to an infallibility in every by-expression1 phrase1 citation1 or circumstance1 doth disadvantage his own faith as to all the rest2 but yet may be saved1 if he believe the substance with a sound and practical belief4#ddc #ddb ,rev4 vi4 #aj2 xix4 #i1 #aa2 xxi4 #e2 xxii4 #f2 #a ,john ii4 #h2 v4 #bj2 #b ,cor4 i4 #ah2 #a ,cor4 xv4 #a-c1 c4 #ddc ,mark xvi4 #af2 ,rom4 x4 #ab1 #ac2 ,john iii4 #af1 #ah2 #a ,john iv4 #b1 #c4 ,quest4 ,,clxvi4 ,who be they that give too little to the ,scripture1 and who too much2 and what is the danger of each extreme8 ,answ4 ,i4 ,it is not easy to enumerate all the errors on either extreme2 but only to give some instances of each4 #a4 ,they give too little to the ,scripture who deny it to be indited by inspiration of the infallible ,spirit of ,god1 and to be wholly true4 #b4 ,and they that detract from some parts or books of it while they believe the rest4 #c4 ,and they that think it is not given as a law of ,god1 and as a rule of faith and life4 #d4 ,and they that think it is not a universal law and rule for all the world1 but for some parts only 7supposing the predication of it74 #e4 ,and they that think it an imperfect law and rule1 which must be made up with the supplement of traditions or revelations4 #f4 ,and they that think it was adapted only to the time it was written in1 and not to ours1 as not foreseeing what would be4 #g4 ,and they that think it is culpably defective in method4 #h4 ,and they that think it culpably defective in phrase1 aptness1 or elegancy of style4 #i4 ,and they that think that it containeth not all that was necessary or fit for universal determination1 of that kind of things which it doth at all universally determine of2 as e4 g4 that it made two sacraments1 but not all of that kind that are fit to be made1 but hath left men to invent and make more of the same nature and use4 #aj4 ,and those that think that it is fitted only to the learned1 or only to the unlearned1 only to princes1 or only to subjects1 c4 #aa4 ,and those that think that it is but for a time1 and then by alteration to be perfected1 as ,moses's law was4 #ab4 ,and those that think that the pope1 princes1 or prelates1 or any men1 may change or alter it4#ddd ,,ii4 ,those give too much 7in bulk1 but too little in virtue7 to the ,scripture1 #a4 ,who would set them up instead of the whole law and light of nature1 as excluding this as useless where the ,scripture is4 #b4 ,and they that feign it to be instead of all grammars1 logic1 philosophy1 and all other arts and sciences1 and to be a perfect1 particular rule for every ruler1 lawyer1 physician1 mariner1 architect1 husbandman1 and tradesman1 to do his work by4 #c4 ,and they that feign it to be fully sufficient to all men to prove its own authority and truth1 without the subsidiary use of that church history and tradition which telleth us the supposed matters of fact1 and must help us to know what books are canonical and what not2 and without historical evidence1 that these are the true books which the prophets and apostles wrote1 and the miracles and providences which have attested them4#dde #d4 ,and those that think that it is sufficient for its own promulgation1 or the people's instruction1 without the ministry of man to preserve1 deliver1 translate1 expound1 and preach it to the people4 #e4 ,and those that think it sufficient to sanctify men1 without the concourse of the ,spirit's illumination1 vivification1 and inward operation to that end4#ddf #f4 ,and they that say that no man can be saved by the knowledge1 belief1 love1 and practice of all the substantial parts of christianity brought to him by tradition1 parents1 or preachers1 who tell him nothing of the ,scriptures1 but deliver him the doctrines as attested by miracles and the ,spirit without any notice of the book4#ddg #g4 ,and those that say that ,scripture alone must be made use of as to all the history of ,scripture times1 and that it is unlawful to make use of any other historians 7as ,josephus and such others74 #h4 ,and they that say1 no other books of divinity but ,scripture are useful1 yea or lawful to be read of christians1 or at least in the church4 #i4 ,and they that say that the ,scriptures are so divine1 not only in matter1 but in method and style1 as that there is nothing of human 7inculpable7 imperfection or weakness in them4 #aj4 ,and those that say that the logical method1 and the phrase1 is as perfect as ,god was able to make them4 #aa4 ,and they that say that all passages in ,scripture1 historically related1 are moral truths2 and so make the devil's words to ,eve1 of ,job1 to ,christ1 c4 to be all true4 #ab4 ,and they that say that all passages in the ,scripture were equally obligatory to all other places and ages1 as to those that first received them1 7as the kiss of peace1 the veils of women1 washing feet1 anointing the sick1 deaconnesses1 c47 #ac4 ,and they that make ,scripture so perfect a rule to our belief1 that nothing is to be taken for certain1 that cometh to us any other way 7as natural knowledge1 or historical74 #ad4 ,and those that think men may not translate the ,scripture1 turn the ,psalms into metre1 tune them1 divide the ,scripture into chapters and verses1 c4 as being derogatory alterations of the perfect word4 #ae4 ,and those that think it so perfect a particular rule of all the circumstances1 modes1 adjuncts1 and external expressions of and in ,god's worship1 as that no such may be invented or added by man1 that is not there prescribed2 as time1 place1 vesture1 gesture1 utensils1 methods1 words1 and many other things mentioned before4#ddh #af4 ,and those that ,jewishly feign a multitude of unproved mysteries to lie in the letters1 order1 numbers1 and proper names in ,scripture 7though ,i deny not that there is much mystery which we little observe74 #ag4 ,they that say that the ,scripture is all so plain1 that there are no obscure or difficult passages in them1 which men are in danger of wresting to their own destruction4 #ah4 ,and they that say that all in the ,scripture is so necessary to salvation1 7even the darkest prophecies17 that they cannot be saved that understand them not all2 or at least endeavour not studiously and particularly to understand them4#ddi #ai4 ,and they that say that every book and text must of necessity to salvation be believed to be canonical and true4 #bj4 ,and those that say that ,god hath so preserved the ,scripture1 as that there are no various readings and doubtful texts thereupon1#dej and that no written or printed copies have been corrupted 7when ,dr4 ,heylin tells us1 that the king's printer printed the seventh commandment1 ,thou shalt commit adultery74 ,all these err in over-doing4 ,,iii4 ,the dangers of the former detracting from the ,scripture are these3 #a4 ,it injureth the ,spirit who is the author of the ,scriptures4 #b4 ,it striketh at the foundation of our faith1 by weakening the records which are left us to believe2 and imboldeneth men to sin1 by diminishing the authority of ,god's law2 and weakeneth our hopes1 by weakening the promises4 #c4 ,it shaketh the universal government of ,christ1 by shaking the authority or perfection of the laws by which he governeth4 #d4 ,it maketh way for human usurpations1 and traditions1 as supplements to the holy ,scriptures2 and leaveth men to contrive to amend ,god's word and worship1 and make co-ordinate laws and doctrines of their own4 #e4 ,it hindereth the conviction and conversion of sinners1 and hardeneth them in unbelief1 by questioning or weakening the means that should convince and turn them4 #f4 ,it is a tempting men to the cursed adding to ,god's word4 ,,iv4 ,the dangers of over-doing here are these3 #a4 ,it leadeth to downright infidelity2 for when men find that the ,scripture is imperfect or wanting in that which they fancy to be part of its perfection1 and to be really insufficient1 e4 g4 to teach men physics1 logic1 medicine1 languages1 c4 they will he apt to say1 ,it is not of ,god1 because it hath not that which it pretends to have4 #b4 ,god is made the author of defects and imperfections4 #c4 ,the ,scripture is exposed to the scorn and confutation of infidels4 #d4 ,papists are assisted in proving its imperfection4 ,but ,i must stop1 having spoke to this point before in quest4 #ce1 and partly quest4 #cj1 #ca1 #cc1 more at large4 #ddd ,james iv4 #ab2 ,isa4 xxxiii4 #bb2 ,rev4 xxii4 #ah1 #ai2 ,matt4 xxviii4 #bj2 ,isa4 viii4 #af1 #bj2 ,psal4 xix4 #g1 #h2 cxix4 #acj2 ,prov4 xiv4 #bj1 #bb2 viii4 #e2 ,deut4 xii4 #cb4 #dde #a ,john i4 #a-c2 #c ,john #ab2 ,heb4 ii4 #c1 #d2 ,john ii4 #bd2 ,eph4 iv4 #h-af4 #ddf ,john vi4 #fc2 ,rom4 viii4 #i2 #a ,john iii4 #bd2 ,john iii4 #e1 #f4 #ddg ,many ,romish priests and others do so4 #ddh #a ,cor4 xiv4 #bf1 #cb1 #dj4 #ddi ,heb4 v4 #aj-ab4 #dej ,of which see ,lud4 ,capellus ,crit4 ,sacr4 ,quest4 ,,clxvii4 ,how far do good men now preach and pray by the ,spirit8 ,answ4 #a4 ,not by such inspiration of new matter from ,god as the prophets and apostles had which indited the ,scriptures4 #b4 ,not so as to exclude the exercise of reason1 memory1 or diligence3 which must be as much and more than about any common things4 #c4 ,not so as to exclude the use and need of ,scripture1 ministry1 sermons1 books1 conference1 examples1 use1 or other means and helps4 ,but1 #a4 ,the ,spirit indited that doctrine and ,scripture which is our rule for prayer and for preaching4 #b4 ,the ,spirit's miracles and works in and by the apostles seal that doctrine to us1 and confirm our faith in it4#dea #c4 ,the ,spirit in our faithful pastors and teachers teacheth us by them to pray and preach4#deb #d4 ,the ,spirit by illumination1 quickening1 and sanctification1 giveth us an habitual acquaintance with our sins1 our wants1 with the word of precept and promise1 with ,god1 with ,christ1 with grace1 with heaven4 ,and it giveth us a habit of holy love to ,god1 and goodness and thankfulness for mercy and faith in ,christ1 and the life to come1 and desires of perfection1 and hatred of sin2 and he that hath all these1 hath a constant habit of prayer in him2 for prayer is nothing but the expression with the tongue of these graces in the heart2 so that the ,spirit of sanctification is thereby a ,spirit of adoption and of supplication4 ,and he that hath freedom of utterance can speak that which ,god's ,spirit hath put into his very heart1 and made him esteem his greatest and nearest concernment1 and the most necessary and excellent thing in all the world4 ,this is the ,spirit's principal help4#dec #e4 ,the same ,spirit doth incline our hearts to the diligent use of all those means1 by which his abilities may be increased2 as to read1 and hear1 and confer1 and to use ourselves to prayer1 and to meditation1 self-examination1 c4 #f4 ,the same ,spirit helpeth us in the use of all these means1 to profit by them1 and to make them all effectual on our hearts4 #g4 ,the same ,spirit concurreth with means1 habits1 reason1 and our own endeavours1 to help us in the very act of praying and preaching4 #a4 ,by illuminating our minds to know what to desire and say4 #b4 ,by actuating our wills to love1 and holy desire1 and other affections4 #c4 ,by quickening and exciting us to a liveliness and fervency in all4 ,and so bringing our former habits into acts1 the grace of prayer is the heart and soul of gifts2 and thus the ,spirit teacheth us to pray4#ded ,yea1 the same ,spirit thus by common helps assisteth even bad men in praying and preaching1 giving them common habits and acts that are short of special saving grace4 ,whereas men left to themselves without ,god's ,spirit1 have none of all these forementioned helps4 ,and so the ,spirit is said to intercede for us by exciting our unexpressible groans2 and to help our infirmities when we know not what to ask as we ought4#dee #dea ,heb4 ii4 #c1 #d2 #a ,pet4 i4 #b1 #bb4 #deb #b ,thess4 i4 #ac4 #dec ,john iii4 #e1 #f2 ,rom4 viii4 #h1 #i1 #ae1 #af1 #bf1 #bg2 #b ,tim4 i4 #g2 ,neh4 ix4 #bj2 ,isa4 xi4 #b2 ,ezek4 xxxvi4 #bf2 xxxvii4 #ad2 ,gal4 iv4 #f2 ,zech4 xii4 #aj2 ,ezek4 xviii4 #ca2 xi4 #ai4 #ded ,rom4 vii4 #f2 ,john iv4 #bc1 #bd2 vii4 #ch1 #ci2 #a ,cor4 ii4 #aj1 #aa2 vi4 #aa1 #ag2 #b ,cor4 iv4 #ac2 ,gal4 v4 #e1 #af-ah1 #be2 ,eph4 iii4 #af2 v4 #i1 #ah2 vi4 #ah2 #a ,thess4 v4 #ai4 #dee ,rom4 viii4 #bf4 ,quest4 ,,clxviii4 ,are not our own reasons1 studies1 memory1 strivings1 books1 forms1 methods1 and ministry1 needless1 yea1 a hurtful quenching or preventing of the ,spirit1 and setting up our own1 instead of the ,spirit's operation8 ,answ4 #a4 ,yes2 if we do it in a conceit of the sufficiency of ourselves1#def our reason1 memory1 studies1 books1 forms1 c4 without the ,spirit2 or if we ascribe any thing to any of these which is proper to ,christ or to his ,spirit4 ,for such proud1 self-sufficient despisers of the ,spirit1 cannot reasonably expect his help4 ,i doubt among men counted learned and rational there are too many such1#deg that know not man's insufficiency or corruption1 nor the necessity and use of that ,holy ,ghost into whose name they were baptized1 and in whom they take on them to believe4 ,but think that all that pretend to the ,spirit are but fanatics and enthusiasts1 and self-conceited people2 when yet the ,spirit himself saith1 ,rom4 viii4 #i1 ,if any man have not the ,spirit of ,christ1 the same is none of his4 ,and ,gal4 iv4 #f1 ,because we are sons1 ,god hath sent forth the ,spirit of his ,son into our hearts1 whereby we cry1 ,abba1 ,father4 #b4 ,but if we give to reason1 memory1 study1 books1 methods1 forms1 c4 but their proper place in subordination to ,christ and to his ,spirit1 they are so far from being quenchers of the ,spirit1 that they are necessary in their places1 and such means as we must use1 if ever we will expect the ,spirit's help4 ,for the ,spirit is not given to a brute to make him a man1 or rational2 nor to a proud despiser1 or idle neglecter of ,god's appointed means1 to be instead of means2 nor to be a patron to the vice of pride or idleness1 which he cometh chiefly to destroy2 but to bless men in their laborious use of the means which ,god appointed him3 read but ,prov4 i4 #bj1 c4 ii4 iii4 v4 vi4 viii41 and you will see that knowledge must be laboured for1 and instruction heard2 and he that will lie idle till the ,spirit move him1 and will not stir up himself to seek ,god1 or strive to enter in at the strait gate1 nor give all diligence to make his calling and election sure1#deh may find that the ,spirit of sloth hath destroyed him1 when he thought the ,spirit of ,christ had been saving him4 ,he that hath but two articles in his creed1 must make this the second3 ,for he that cometh to ,god must believe that ,god is1 and that he is the rewarder of them that diligently seek him1 ,heb4 xi4 #f4 #def ,john xv4 #a1 #c-e1 #g4 #deg ,even among them that in their ordination heard ,receive ye the ,holy ,ghost1 and ,over which the ,holy ,ghost hath made you overseers4 #deh ,isa4 lxxxiv4 #g2 ,matt4 vii4 #ac1 #ad2 #b ,pet4 i4 #aj4 ,quest4 ,,clxix4 ,how doth the ,holy ,ghost set bishops over the churches8 ,answ4 #a4 ,by making the office itself1 so far as the apostles had any hand in it1 ,christ himself having made their office4#dei #b4 ,the ,holy ,ghost in the electors and ordainers directeth them to discern the fitness of the persons elected and ordained1 and so to call such as ,god approveth of1 and calleth by the ,holy ,ghost in them4 ,which was done1 #a4 ,by the extraordinary gift of discerning in the apostles4 #b4 ,by the ordinary help of ,god's ,spirit in the wise and faithful electors and ordainers ever since4#dfj #c4 ,the ,holy ,ghost doth qualify them for the work1 by due life1 light1 and love1 knowledge1 willingness1 and active ability1 and so both inclining them to it1 and marking out the persons by his gifts1 whom he would have elected and ordained to it3 which was done1 #a4 ,at first by extraordinary gifts4 #b4 ,and ever since by ordinary4 7#a47 ,special and saving in some4 7#b47 ,common1 and only fitted to the church's instruction1 in others4 ,so that whoever is not competently qualified1 is not called by the ,holy ,ghost3 when ,christ ascended1 he gave gifts to men1 some apostles1 prophets1 and evangelists1 some pastors and teachers1 for the edifying of his body1 c4 ,eph4 iv4 #g-aj4dfa #dei ,acts xx4 #bh4 #dfj ,acts i4 #bd2 xiii4 #b2 xv4 #bh1 c42 xiv4 #bc4 #dfa #a ,cor4 xii4 #ab1 #bc1 #bh1 #bi4 ,quest4 ,,clxx4 ,are temples1 fonts1 utensils1 church lands1 much more the ministers1 holy8 ,and what reverence is due to them as holy8 ,answ4 ,the question is either de nomine1 whether it be fit to call them holy2 or de re1 whether they have that which is called holiness4 ,i4 ,the word holy signifieth in ,god1 essential1 transcendent perfection2 and so it cometh not into our question4 ,in creatures it signifieth1 #a4 ,a divine nature in the rational creature1 7angels and men17 by which it is made like ,god1 and disposed to him and his service1 by knowledge1 love1 and holy vivacity2 which is commonly called real saving holiness as distinct from mere relative4 #b4 ,it is taken for the relation of any thing to ,god as his own peculiar appropriated to him3 so infinite is the distance between ,god and us1 that whatever is his in a special sense1 or separated to his use1 is called holy2 and that is1 #a4 ,persons4 #b4 ,things4 #a4 ,persons are either1 7#a47 ,in general devoted to his love and service4 7#b47 ,or specially devoted to him in some special office2 which is1 7#a47 ,ecclesiastical4 7#b47 ,economical4 7#c47 ,political4 ,those devoted to this general service are1 7#a47 ,either heartily and sincerely so devoted1 7who are ever sanctified in the first real sense also74 7#b47 ,or only by word or outward profession4 #b4 ,things devoted to ,god are1 #a4 ,some by his own immediate choice1 designation1 and command4 #b4 ,or by general directions to man to do it4 ,and these are1 #a4 ,some things more nearly4 #b4 ,some things more remotely separated to him4 ,none of these must be confounded2 and so we must conclude1 #a4 ,all that shall be saved are really holy by a divine inclination and nature1 and actual exercise thereof2 and relatively holy in a special sense1 as thus devoted and separated to ,god4 #b4 ,all the baptized and professors 7not apostate7 are relatively holy1 as verbally devoted and separated to ,god4 #c4 ,all that are ordained to the sacred ministry are relatively holy1 as devoted and separated to that office4 ,and the well qualified are also really holy1 as their qualifications are either special or common4 #d4 ,all that are duly called of ,god to the place of kings1 and judges1 and rulers of families1 are relatively sacred1 as their offices and they are of ,god and for him1 and devoted to him4 #e4 ,temples and other utensils designed by ,god himself1 are holy1 as related to him by that designation4 #f4 ,temples1 utensils1 lands1 c4 devoted and lawfully separated by man1 for holy uses1 are holy1 as justly related to ,god by that lawful separation4 ,to say as some do1 that ,they are indeed consecrated and separated1 but not holy1 is to be ridiculously wise by self-contradiction1 and the masterly use of the word holy1 contrary to custom and themselves4 #g4 ,ministers are more holy than temples1 lands1 or utensils1 as being nearlier related to holy things4 ,and things separated by ,god himself are more holy than those justly separated by man4 ,and so of days4 #h4 ,things remotely devoted to ,god1 are holy in their distant place and measure2 as the meat1 drink1 house1 lands1 labours of every godly man1 who with himself devoteth all to ,god2 but this being more distant1 is yet a remoter degree of holiness4#dfb ,sidenote3 ,uncovered in church and reverent gestures4 ,,ii4 ,every thing should be reverenced according to the measure of its holiness2 and this expressed by such signs1 gestures1 actions1 as are fittest to honour ,god1 to whom they are related2 and so to be uncovered in church1 and use reverent carriage and gestures there1 doth tend to preserve due reverence to ,god and to his worship1 #a ,cor4 xvi4 #bj4 #dfb ,mark vi4 #bj2 ,col4 i4 #bb2 ,tit4 i4 #h2 #a ,pet4 i4 #ae1 #af2 iii4 #e2 #b ,pet4 iii4 #aa2 ,exod4 xxii4 #ca2 #a ,cor4 i4 #a-c2 vi4 #i-aa2 ,heb4 xii4 #ad2 ,tit4 iii4 #c1 #e1 #f2 ii4 #ac1 #ad2 #a ,pet4 ii4 #e1 #i2 ,exod4 xix4 #f2 ,rom4 i4 #a1 #b2 #a ,cor4 iii4 #ag2 vii4 #ad2 ,zech4 ii4 #ab2 ,hag4 ii4 #ab2 ,luke i4 #ga1 #gb2 ,ezra viii4 #bh2 ix4 #b2 ,numb4 xxxi4 #f2 vi4 #h1 #bj2 ,lev4 xvi4 #d1 #cc2 ,exod4 xxix4 #f1 #cc2 ,psal4 lxxxix4 #bj2 ,numb4 xxxv4 #be2 #b ,tim4 iii4 #ae2 ,isa4 lviii4 #ac2 ,psal4 xlii4 #d2 #b ,pet4 i4 #ah1 #ba2 ,psal4 lxxxvii4 #a2 ,numb4 v4 #ag2 ,exod4 iii4 #e2 #a ,sam4 xxi4 #e2 ,neh4 viii4 #i-aa4 ,quest4 ,,clxxi4 ,what is sacrilege1 and what not8 ,answ4 ,i4 ,sacrilege is robbing ,god by the unjust alienation of holy things4 ,and it is measured according as things are diversified in holiness2 as1 #a4 ,the greatest sacrilege is a profane1 unholy alienating a person to the flesh and the world1 from ,god1 and his love1 and his service1 who by baptism was devoted to him4 ,and so all wicked christians are grossly sacrilegious4 #b4 ,the next is alienating consecrated persons from the sacred work and office1 by deposing kings1 or by unjust silencing or suspending true ministers1 or their casting off ,god's work themselves4 ,this is far greater sacrilege than alienating lands or utensils4 #c4 ,the next is the unjust alienating of temples1 utensils1 lands1 days1 which were separated by ,god himself4#dfc #d4 ,and next such as were justly consecrated by man2 as is aforesaid in the degrees of holiness4 ,,ii4 ,it is not sacrilege1 #a4 ,to cease from the ministry or other holy service1 when sickness1 disability of body1 or violence1 utterly disable us4 #b4 ,nor to alienate temples1 lands1 goods1 or utensils1 when ,providence maketh it needful to the church's good3 so the fire in ,london hath caused a diminution of the number of churches3 so some bishops of old1 sold the church plate to relieve the poor3 and some princes have sold some church lands to save the church and state in the necessities of a lawful war4#dfd #c4 ,it is not sacrilege to alienate that which man devoted1 but ,god accepted not1 nor owned as appropriate to him 7which his prohibition of such a dedication is a proof of74 ,as if a man devote his wife to chastity1 or his son to the ministry1 against their wills3 or if a man vow himself to the ministry that is unable and hath no call3 or if so much lands or goods be consecrated1 as is superfluous1 useless1 and injurious to the common welfare and the state4 ,alienation in these cases is no sin4 #dfc ,rom4 ii4 #bb2 #b ,pet4 ii4 #bj-bb2 ,heb4 vi4 #f1 #g2 x4 #bf-bi2 #a ,thess4 ii4 #ae1 #af2 ,lev4 xix4 #h2 ,heb4 xii4 #af2 ,acts v4 #e1 c42 ,ezek4 xxii4 #bf2 xlii4 #bj2 xliv4 #bc4 #dfd ,matt4 xii4 #e4 ,quest4 ,,clxxii4 ,are all religious and private meetings1 forbidden by rulers1 unlawful conventicles8 ,or are any such necessary8 ,answ4 ,though both such meetings and our prisons tell us how greatly we now differ about this point1 in the application of it to persons and our present case1 yet ,i know no difference in the doctrinal resolution of it among most sober christians at all 7which makes our case strange74 ,for aught ,i know1 we are agreed1 ,i4 #a4 ,that it is more to the honour of the church1 and of religion1 and of ,god1 and more to our safety and edification1 to have ,god's worship performed solemnly1 publicly1 and in great assemblies1 than in a corner1 secretly1 and with few4#dfe #b4 ,that it is a great mercy therefore where the rulers allow the church such public worship4 #c4 ,that1 cteris paribus1 all christians should prefer such public worship before private2 and no private meetings should be kept up1 which are opposite or prejudicial to such public meetings4 #d4 ,and therefore if such meetings 7or any that are unnecessary to the ends of the ministry1 the service of ,god and good of souls7 be forbidden by lawful rulers1 they must be forborne4 ,,ii4 ,but we are also agreed1 #a4 ,that it is not the place but the presence of the true pastors and people that make the church4#dff #b4 ,that ,god may be acceptably worshipped in all places when it is our duty4 #c4 ,that the ancient churches and christians in times of persecutions1 ordinarily met in secret against the ruler's will1 and their meetings were called conventicles 7and slandered1 which occasioned ,pliny's examination1 and the right he did them74 #d4 ,that no minister must forsake and give over his work while there is need1 and he can do it4#dfg #e4 ,that where there are many thousands of ignorant and ungodly persons1 and the public ministers1 either through their paucity1 7proportioned to the people17 or their disability1 unwillingness1 or negligence1 or all1 are insufficient for all that public and private ministerial work1 which ,god hath appointed for the instruction1 persuasion1 and salvation of such necessitous souls1 there is need of more ministerial help4#dfh #f4 ,that in cases of real 7not counterfeit7 necessity1 they that are hindered from exercising their ministerial office publicly1 should do it privately1 if they have true ordination1 and the call of the people's necessity1 desire1 and of opportunity2 so be it they do it in that peaceable1 orderly1 and quiet manner1 as may truly promote the interest of religion1 and detract not from the lawful public ministry and work4 #g4 ,that they that are forbidden to worship ,god publicly1 unless they will commit some certain sin1 are so prohibited as that they ought not to do it on such terms4#dfi #h4 ,that the private meetings which are held on these forementioned terms1 in such cases of necessity1 are not to be forsaken1 though prohibited2 though still the honour of the magistrate is to be preserved1 and obedience given him in all lawful things4 ,and such meetings are not sinful nor dishonourable 7to the assemblies72 for as ,tertullian 7and ,dr4 ,heylin after him7 saith1 ,cum pii1 cum boni coeunt1 non factio dicenda est1 sed curia3 ,when pious and good people meet1 7especially as aforesaid17 it is not to be called a faction1 but a court4 ,thus far ,i think we all agree4 ,and that the church of ,england is really of this mind is certain2 #a4 ,in that they did congregate in private themselves1 in the time of ,cromwell's usurpation1 towards the end when he began to restrain the use of the ,common-prayer4 #b4 ,in that they wrote for it3 see ,dr4 ,hide ,of the ,church1 in the beginning4 #c4 ,because both in the reign of former princes1 since the reformation1 and to this day1 many laborious conforming ministers have still used to repeat their sermons in their houses1 where many of the people came to hear them4 #d4 ,because the liturgy alloweth private baptism1 and restraineth not any number from being present1 nor the minister from instructing them in the use of baptism 7which is the sum of christianity74 #e4 ,because the liturgy commandeth the visitation of the sick1 and alloweth the minister there to pray and instruct the person according to his own ability1 about repentance1 faith in ,christ1 and preparation for death and the life to come1 and forbiddeth not the friends and neighbours of the sick to be present4 #f4 ,because the liturgy and canons allow private communion with the sick1 lame1 or aged that cannot come to the assembly2 where the nature of that holy work is to be opened1 and the eucharistical work to be performed2 and some must be present1 and the number not limited4 #g4 ,and as these are express testimonies1 that all private meetings are not disallowed by the church of ,england1 so there are other instances of such natural necessity as they are not to be supposed to be against4 ,as1 7#a47 ,for a captain to pray1 and read ,scripture or good books1 and sing psalms with his soldiers1 and with mariners at sea1 when they have no minister4 7#b47 ,there are many thousands and hundred thousands in ,england1 that some live so far from the church1 and some are so weak that they can seldom go1 and some churches have not room for a quarter of the parish2 and none of the thousands now meant can read1 and so neither can help themselves1 nor have a minister that will do it2 and thousands that when they have heard a sermon cannot remember it1 but lose it presently4 ,if these that cannot read or remember1 nor teach their own families1 nor go to church1 do take their families1 many of them1 to some one neighbour's house where the sermon is repeated1 or the ,bible or liturgy read1 methinks the church should not be against it4 ,but it must be still remembered1 that1 #a4 ,rulers that are infidels1 papists1 heretics1 or persecutors1 that restrain church meetings to the injury of men's souls1 must be distinguished from pious princes that only restrain heretics and real schismatics for the church's good4 #b4 ,and that times of heresy and schism may make private meetings more dangerous than quiet times4 ,and so even the ,scottish church forbad private meeting in the separatists' days of late4 ,and when they do more hurt than good1 and are justly forbidden1 no doubt1 in that case1 it is a duty to obey and to forbear them1 as is aforesaid4 #dfe ,psal4 i4 #b1 #d1 #e2 xxii4 #be2 xxxv4 #ah2 xl4 #b1 #aj2 ,acts xxviii4 #cj1 #ca2 ,heb4 x4 #bj2 ,acts xx4 #g2 i4 #ae2 ii4 #dd2 #a ,cor4 xliv4 #bc4 #dff #a ,cor4 xvi4 #ab2 ,rom4 xvi4 #e2 ,acts xii4 #ab2 ,col4 iv4 #ae4 #dfg ,matt4 xviii4 #bj2 #a ,cor4 ix4 #af2 #a ,thess4 ii4 #ae1 #af2 ,acts iv4 #ai4 ,see ,dr4 ,hammond in loc4 #dfh #a ,tim4 ii4 #h2 ,acts viii4 #d2 #a ,john iii4 #ag2 #b ,tim4 iv4 #a-c2 ,heb4 x4 #be4 #dfi ,see much of this case handled before1 quest4 #aji1 #aac4 ,quest4 ,,clxxiii4 ,what particular directions for order of studies1 and books1 should be observed by young students8 ,because disorder is so great a disadvantage to young students1 and because many have importuned me to name them some few of the best books1 because they have no time to read1 nor money to buy many1 ,i shall here answer these two demands4 #a4 ,the order of their studies is such as respecteth their whole lives1 or such as respecteth every day4 ,it is the first which ,i now intend4 ,direct4 ,i4 ,the knowledge of so much of theology as is necessary to your own duty and salvation1 is the first thing which you are to learn 7when you have learnt to speak74 ,children have souls to save2 and their reason is given them to use for their ,creator's service and their salvation4 #a4 ,they can never begin to learn that too soon which they were made and redeemed to learn1 and which their whole lives must be employed in practising4 #b4 ,and that which absolute necessity requireth1 and without which there is no salvation4 #c4 ,and that which must tell a man the only ultimate end which he must intend1 in all the moral actions of his life4 ,for the right intention of our end is antecedent to all right use of means2 and till this be done1 a man hath not well begun to live1 nor to use his reason2 nor hath he any other work for his reason1 till this be first done4 ,he liveth but in a continual sin1 that doth not make ,god and the public good1 and his salvation1 his end4 ,therefore they that would not have children begin with divinity1 would have them serve the devil and the flesh4 ,god must be our first and last1 and all4 ,not that any exact or full body or method of divinity is to be learnt so early4 ,but1 #a4 ,the baptismal covenant must be well opened betimes1 and frequently urged upon their hearts4 #b4 ,therefore the creed1 the ,lord's prayer1 and decalogue1 must be opened to such betimes2 that is1 they must be wisely catechised4 #c4 ,they must be taught the ,scripture history1 especially ,genesis and the gospel of ,christ4 #d4 ,they must1 with the other scriptures1 read the most plain and suitable books of practical divines 7after named74 #e4 ,they must be kept in the company of suitable1 wise1 and exemplary christians1 whose whole conversation will help them to the sense and love of holiness2 and must be kept strictly from perverting1 wicked company4 #f4 ,they must be frequently1 lovingly1 familiarly1 yet seriously1 treated with about the state of their own souls1 and made to know their need of ,christ and of his ,holy ,spirit1 of justification and renovation4 #g4 ,they must be trained up in the practice of godliness1 in prayer1 pious speeches1 and obedience to ,god and man4 #h4 ,they must be kept under the most powerful and profitable ministers of ,christ that can be had4 #i4 ,they must be much urged to the study of their own hearts2 to know themselves2 what it is to be a man1 to have reason1 free-will1 and an immortal soul3 what it is to be a child of lapsed ,adam1 and an unregenerate1 unpardoned sinner3 what it is to be a redeemed1 and a sanctified1 justified person1 and an adopted heir of life eternal4 ,and by close examination to know which of these conditions is their own2 to know what is their daily duty2 and what their danger1 and what their temptations and impediments1 and how to escape4 ,for if once the soul be truly sanctified1 then1 #a4 ,their salvation is much secured1 and the main work of their lives is happily begun1 and they are ready to die safely whenever ,god shall call them hence4 #b4 ,it will possess them with a right end1 in all the studies and labours of their lives2 which is an unspeakable advantage1 both for their pleasing of ,god and profiting of themselves and others2 without which they will but profane ,god's name and word1 and turn the ministry into a worldly1 fleshly life1 and study and preach for riches1 preferment1 or applause1 and live as he1 ,luke xii4 #ah1 #ai1 ,soul1 take thy ease1 eat1 drink1 and be merry2 and they will make theology the way to hell1 and study and preach their own condemnation4 #c4 ,a holy heart will be always under the greatest motives2 and therefore will be constantly and powerfully impelled 7as well in secret as before others7 to diligence in studies and all good endeavours4 #d4 ,and it will make all sweet and easy to them1 as being a noble work1 and relishing of ,god's love1 and the endless glory to which it tendeth4 ,a holy soul will all the year long be employed in sacred studies and works1 as a good stomach at a feast1 with constant pleasure4 ,and then oh how happily will all go on6 ,when a carnal person with a dull1 unwilling1 weary mind1 taketh now and then a little1 when his carnal interest itself doth prevail against his more slothful1 sensual inclinations2 but he never followeth it with hearty affections1 and therefore seldom with good success4 #d4 ,and a holy soul will be a continual treasury and fountain of holy matter1 to pour out to others1 when they come to the sacred ministry2 so that such a one can say more from the feeling and experience of his soul1 than another can in a long time gather from his books4 #e4 ,and that which he saith will come warm to the hearers1 in a more lively1 experimental manner1 than usual carnal preachers speak4 #f4 ,and it is liker to be attended by a greater blessing from ,god4 #g4 ,and there are many controversies in the church1 which an experienced1 holy person 7cteris paribus7 hath great advantage in1 above all others1 to know the right1 and be preserved from errors4 ,direct4 ,,ii4 ,let young men's time 7till about eighteen1 nineteen1 or twenty7 be spent in the improvement of their memories1 rather than in studies that require much judgment4 ,therefore let them take that time to get organical knowledge2 such as are the ,latin and ,greek tongues first and chiefly1 and then the ,hebrew1 ,chaldee1 ,syriac1 and ,arabic2 with the exactest acquaintance with the true precepts of logic3 and let them learn some epitome of logic without book4 ,in this time also let them be much conversant in history1 both civil1 scholastical1 7of philosophers1 orators1 poets1 c47 and ecclesiastical4 ,and then take in as much of the mathematics as their more necessary studies will allow them time for 7still valuing knowledge according to the various degrees of usefulness74 ,direct4 ,,iii4 ,when you come to seek after more abstruse and real wisdom1 join together the study of physics and theology2 and take not your physics as separated from or independent on theology1 but as the study of ,god in his works1 and of his works as leading to himself4 ,otherwise you will be but like a scrivener or printer1 who maketh his letters well1 but knoweth not what they signify4 ,direct4 ,,iv4 ,unite all 1 or knowledge of real entities1 into one science2 both spirits and bodies2 ,god being taken in as the first and last1 the original1 director1 and end of all3 and study not the doctrine of bodies alone1 as separated from spirits2 for it is but an imaginary separation1 and a delusion to men's minds4 ,or if you will call them by the name of several sciences1 be sure you so link those severals together that the due dependence of bodies on spirits1 and of the passive natures on the active1 may still be kept discernible2 and then they will be one while you call them divers4 ,direct4 ,v4 ,when you study only to know what is true1 you must begin at the primum cognoscibile1 and so rise in ordine cognoscendi2 but when you would come to see things in their proper order1 by a more perfect1 satisfying knowledge1 you must draw up a synthetical scheme1 juxta ordinem essendi1 where ,god must be the first and last2 the first efficient ,governor and ,end of all4 ,direct4 ,,vi4 ,your first study of philosophy therefore should be1 of yourselves2 to know a man4 ,and the knowledge of man's soul is a part so necessary1 so near1 so useful1 that it should take up both the first and largest room in all your physics1 or knowledge of ,god's works3 labour therefore to be accurate in this4 ,direct4 ,,vii4 ,with the knowledge of yourselves join the knowledge of the rest of the works of ,god2 but according to the usefulness of each part to your moral duty2 and as all are related to ,god and you4 ,direct4 ,,viii4 ,be sure in all your progress that you keep a distinct knowledge of things certain and things uncertain1 searchable and unsearchable1 revealed and unrevealed2 and lay the first as your foundation1 yea1 rather keep the knowledge of them as your science of physics by itself1 and let no obscurity in the rest cause you to question certain things2 nor ever be so perverse as to try things known1 by things unknown1 and to argue a minus notis4 ,lay no stress on small or doubtful things4 ,direct4 ,,ix4 ,metaphysics as now taken is a mixture of organical and real knowledge2 and part of it belongeth to logic1 7the organical part17 and the rest is theology1 pneumatology1 and the highest parts of ontology1 or real science4 ,direct4 ,x4 ,in studying philosophy1 #a4 ,see that you neither neglect any helps of those that have gone before you1 under pretence of taking nothing upon trust1 and of studying the naked things themselves 7for if every man must begin all anew1 as if he had been the first philosopher1 knowledge will make but small proficiency74 #b4 ,nor yet stick in the bare belief of any author whatsoever1 but study all things in their naked natures and proper evidences1 though by the helps that are afforded you by others4 ,for it is not science1 but human belief1 else1 whoever you take it from4 ,direct4 ,,xi4 ,so certain are the numerous errors of philosophers1 so uncertain a multitude of their assertions1 so various their sects1 and so easy it is for any to pull down much which the rest have built1 and so hard to set up any comely structure that others in like manner may not cast down2 that ,i cannot persuade you to fall in with any one sort or sect1 who yet have published their sentiments to the world4 ,the ,platonists made very noble attempts in their inquiries after spiritual being2 but they run into many unproved fanaticisms1 and into divers errors1 and want the desirable helps of true method4 ,the wit of ,aristotle was wonderful for subtilty and solidity2 his knowledge vast2 his method 7oft7 accurate2 but many precarious1 yea erroneous conceptions and assertions1 are so placed by him1 as to have a troubling and corrupting influence into all the rest4 ,the ,epicureans or ,democratists were still and justly the contempt of all the sober sects2 and our late ,somatists that follow them1 yea1 and ,gassendus1 and many that call themselves ,cartesians1 yea1 ,cartesius himself1 much more ,berigardus1 ,regius1 and ,hobbes1 do give so much more to mere matter and motion1 than is truly due1 and know or say so much too little of spirits1 active natures1 vital powers1 which are the true principles of motion1 that they differ as much from true philosophers1 as a carcass or a clock from a living man4 ,the stoics had noble ethical principles1 and they 7and the ,platonists with the cynics7 were of the best lives2 but their writings are most lost1 and little of their physics fully known to us1 and that also hath its errors4 ,patricius is but a ,platonist so taken with the nature of light1 as insisting on that in fanatical terms1 to leave out a great deal more that must he conjoined4 ,telesius doth the like by heat and cold1 heaven and earth1 and among many observable things1 hath much that is unsound and of ill consequence4 ,campanella hath improved him1 and hath many hints of better principles 7especially in his primalities7 than all the rest2 but he fanatically runs them up into so many unproved and vain1 yea1 and mistaken superstructures1 as that no true body of physics can be gathered out of all his works4 ,the attempt that pious ,commenius hath made in his small manual hath much that is of worth2 but far short of accurateness4 ,the ,hermetical philosophers have no true method of philosophy among them2 and to make their three or five principles to be so many elements1 or simple bodies1 constituting all compounds1 and form up a system of philosophy on their suppositions1 will be but a trifle1 and not to satisfy judicious minds2 especially considering how defective their philosophy is made by their omissions4 ,lullius and his followers fit not their method to the true order of the matter4 ,scaliger1 ,scheggius1 ,wendeline1 and ,sennertus 7especially in his ,hypomnemata7 were great men1 and have many excellent things2 but too much of ,aristotle's goeth for current with them4 ,my worthy1 learned1 and truly pious friend ,mr4 ,sam4 ,gott1 in his new book on ,gen4 i4 hath many excellent notions1 and much that is scarce elsewhere to be met with2 but the tedious paragraphs1 the defect of method1 and several unproveable particulars1 make it1 like all human works1 imperfect4 ,therefore if ,i must direct you according to my judgment1 ,i must advise you1 #a4 ,to suppose that philosophers are all still in very great darkness1 and there is much confusion1 defectiveness1 error1 and division1 and uncertainty among them4 #b4 ,therefore addict not yourselves absolutely to any sect of them4 #c4 ,let your first studies of them all leave room for the changing of your judgment1 and do not too hastily fix on any of their sentiments as sure1 till you have heard what others say1 and with ripened understandings have deeply and long studied the things themselves4 #d4 ,choose out so much of the certainties and useful parts of physics as you can reach to1 and make them know their places in subserviency to your holy principles and ends2 and rather be well content with so much1 than to lose too much time in a vain fatiguing of your brains for more4 ,i have made some attempt to draw out so much1 especially de mundo et de homine1 in my ,methodus ,theologi1 though ,i expect it should no more satisfy others1 than any of theirs have satisfied me4 ,direct4 ,,xii4 ,when you have well stated your ontology or real science1 then review your logic and organical part of metaphysics2 and see that verba rebus aptentur2 fetch then your words and organical notions from the nature of the things4 ,abundance are confounded by taking up logical notions first which are unsuitable to true physical beings4 ,direct4 ,,xiii4 ,somewhat of ethics may be well learned of philosophers1 but it is nothing to the ,scripture's christian ethics4 ,direct4 ,,xiv4 ,somewhat of artificial rhetoric and oratory should be known2 but the oratory which is most natural1 from the evidence of things1 well managed by a good understanding and elocution1 which hath least of appearing art or affectation1 is ever the most effectual1 and of best esteem4 ,direct4 ,,xv4 ,the doctrine of politics1 especially of the nature of government and laws in general1 is of great use to all that will ever understand the nature of ,god's government and laws1 that is1 of religion4 ,though there be no necessity of knowing the government and laws of the land or of other countries1 any further than is necessary to our obedience or outward concernments1 yet so much of government and laws as nature and ,scripture make common to all particular forms and countries1 must be known by him that will understand morality or divinity1 or will ever study the laws of the land4 ,and it is a preposterous course1 and the way of ignorance and error1 for a divine to study ,god's laws1 and a lawyer man's laws1 before either of them know in general what a law or what government is1 as nature notifieth it to us4 ,direct4 ,,xvi4 ,when you come to divinity1 ,i am not for their way that would have you begin with the fathers1 and thence form a body of divinity to yourselves3 if every young student must be put on such a task1 we may have many religions quickly1 but shall certainly have much ignorance and error4 ,we must not be so blind or unthankful to ,god as to deny that later times have brought forth abundance of theological writings1 incomparably more methodical1 judicious1 full1 clear1 and excellently fitted also by application1 to the good of souls1 than any that are known to us since the writing of the sacred ,scriptures4 ,reverence of antiquity hath its proper place and use1 but is not to make men fools1 non-proficients1 or contemners of ,god's greater mercies4 ,my advice therefore is1 that you begin with a conjunction of ,english catechisms1 and the confessions of all the churches1 and the practical holy writings of our ,english divines2 and that you never separate these asunder4#dgj ,these practical books do commonly themselves contain the principles1 and do press them in so warm a working manner as is likest to bring them to the heart2 and till they are there1 they are not received according to their use1 but kept as in the porch4 ,get then six or seven of the most judicious catechisms1 and compare them well together1 and compare all the confessions of the churches 7where you may be sure that they put those which they account the weightiest and surest truths74 ,and with them read daily the most spiritual heart-moving treatises1 of regeneration1 and our covenant with ,god in ,christ1 of repentance1 faith1 love1 obedience1 hope1 and of a heavenly mind and life2 as also of prayer and other particular duties1 and of temptations and particular sins4 ,and when you have gone through the catechisms1 read over three or four of the soundest systems of divinity4 ,and after that proceed to some larger theses1 and then to the study of the clearest and exactest methodists2 and think not that you well understand divinity1 till1 #a4 ,you know it as methodized and jointed in a due scheme1 and the several parts of it in their several schemes1 seeing you know not the beauty or the true sense of things1 if you know them not in their proper places1 where they stand in their several respects to other points3 and1 #b4 ,till it be wrought into your very hearts1 and digested into a holy nature2 for when all is done1 it is only a holy and heavenly life1 that will prove you wise1 and make you happy1 and give you solid peace and comfort4 ,direct4 ,,xvii4 ,when you have gone so far1 set yourselves to read the ancients3 #a4 ,and take them in order as they lived4 #b4 ,observe most the historical parts1 what doctrines and practices de facto did then obtain4 #c4 ,some must be read wholly1 and some but in part4 #d4 ,councils and church history here have a chief place4 ,direct4 ,,xviii4 ,with them read the best commentators on the ,scriptures1 old and new4 ,direct4 ,,xix4 ,and then set yourselves to the study of church controversies 7though those that the times make necessary must be sooner looked into74 ,look first and most into those which your own consciences and practice require your acquaintance with3 and above all here1 read well those writings that confute atheists and infidels1 and most solidly prove the truth of the christian religion2 and then those that defend the greatest points4 ,and think not much to bestow some time and labour in reading some of the old school divines4 ,direct4 ,,xx4 ,when you come to form up your belief of certainties in religion1 take in nothing as sure and necessary1 which the ancient churches did not receive4 ,many other things may be taken for truths2 and in perspicuity and method the late times much excel them2 but christian religion is still the same thing1 and therefore we must have no other religion in the great and necessary parts than they had4 ,direct4 ,,xxi4 ,still remember1 that men's various capacities do occasion a great variety of duties4 ,some men have clear and strong understandings by nature2 these should study things as much as books2 for possibly they may excel and correct their authors4 ,some are naturally of duller or less judicious heads1 that with no study of things can reach half so high1 as they may do by studying the writings of those who are wiser than ever they are like to be4 ,these must take more on trust from their authors1 and confess their weakness4 ,direct4 ,,xxii4 ,after or with all controversies1 be well versed in the writings of those reconcilers who pretend to narrow or end the differences4 ,for usually they are such as know more than the contenders4 ,i proceed now to give you some names of books4 #dgj ,i mention not your reading the ,scripture1 as supposing it must be your constant work4 ,quest4 ,,clxxiv4 ,what books1 especially of theology1 should one choose1 who for want of money or time can read but few8 ,answ4 ,general4 ,the truth is1 #a4 ,it is not the reading of many books which is necessary to make a man wise or good2 but the well reading of a few1 could he be sure to have the best4 #b4 ,and it is not possible to read over very many on the same subjects1 without a great deal of loss of precious time2 #c4 ,and yet the reading of as many as is possible tendeth much to the increase of knowledge1 and were the best way1 if greater matters were not that way unavoidably to be omitted3 life therefore being short1 and work great1 and knowledge being for love and practice1 and no man having leisure to learn all things1 a wise man must be sure to lay hold on that which is most useful and necessary4 #d4 ,but some considerable acquaintance with many books is now become by accident necessary to a divine4 #a4 ,because unhappily a young student knoweth not which are the best1 till he hath tried them2 and when he should take another man's word1 he knoweth not whose word it is that he should take3 for among grave men1 accounted great scholars1 it is few that are truly judicious and wise1 and he that is not wise himself cannot know who else are so indeed3 and every man will commend the authors that are of his own opinion4 ,and if ,i commend you to some authors above others1 what do ,i but commend my own judgment to you1 even as if ,i commended my own books1 and persuaded you to read them2 when another man of a different judgment will commend to you books of a different sort8 ,and how knoweth a raw student which of us is in the right8 #b4 ,because no man is so full and perfect as to say all that is said by all others2 but though one man excel in one or many respects1 another may excel him in some particulars1 and say that which he omitteth1 or mistaketh in4 #c4 ,but especially because many errors and adversaries have made many books necessary to some1 for to know what they say1 and to know how to confute them1 especially the papists1 whose way is upon pretence of antiquity and universality1 to carry every controversy into a wood of church history1 and ancient writers1 that there you may first be lost1 and then they may have the finding of you3 and if you cannot answer every corrupted or abused citation of theirs out of councils and fathers1 they triumph as if they had justified their church tyranny4 #d4 ,and the very subjects that are to be understood are numerous1 and few men write of all4 #e4 ,and on the same subject men have several modes of writing2 as one excelleth in accurate method1 and another in clear1 convincing argumentation1 and another in an affectionate1 taking style3 and the same book that doth one1 cannot well do the other1 because the same style will not do it4 ,object4 ,but the ancient fathers used not so many books as we do1 no1 not one for our hundreds3 and yet we honour them above the ,neoterics3 they lived before these libraries had a being4 ,yea1 they exhort divines to be learned in the holy ,scriptures1 and the fourth council of ,carthage forbad the reading of the heathens' books3 and many heretics are accused by the fathers and historians1 as being studied in logic1 and curious in common sciences2 and ,paul saith1 that the ,scriptures are able to make us wise unto salvation4 ,answ4 #a4 ,and yet the ,new ,testament was written 7or most of it7 after the ,scriptures which ,paul is commonly supposed to mean1 and some of it1 after he said so1 which showeth that he meant not to exclude more writing4 #b4 ,the ,scriptures are sufficient for their proper use1 which is to be a law of faith and life1 if they be understood4 ,but1 #a4 ,they are not sufficient for that which they were never intended for3 #b4 ,and we may by other books be greatly helped in understanding them4 #c4 ,if other books were not needful1 teachers were not needful2 for writing is but the most advantageous way of teaching by fixed characters1 which fly not from our memory as transient words do4 ,and who is it that understandeth the ,scriptures that never had a teacher8 ,and why said the eunuch1 ,how should ,i 7understand what ,i read7 unless some man guide me8 ,acts viii4 #ca4 ,and why did ,christ set teachers in his church to the end1 till it be perfected8 ,eph4 iv4 #aa-ac1 if they must not teach the church unto the end4 ,therefore they may write unto the end4 #d4 ,reverence to antiquity must not make us blind or unthankful4 ,abundance of the fathers were unlearned men1 and of far less knowledge than ordinary divines have now2 and the chief of them were far short in knowledge of the chiefest that ,god of late hath given us4 ,and how should it be otherwise1 when their helps were so much less than ours8 #e4 ,knowledge hath abundantly increased since printing was invented2 therefore books have been a means to it4 #f4 ,the fathers then wrote voluminously2 therefore they were not against more writing4 #g4 ,most of the bishops and councils that cried down common learning1 had little of it themselves1 and therefore knew not how to judge of it2 no more than good men now that want it4 #h4 ,they lived among heathens that gloried so in their own learning1 as to oppose it to the word of ,god 7as may be seen in ,julian1 and ,porphyry1 and ,celsus73 therefore christians opposed it1 and contemned it2 and were afraid while it was set in competition with the ,scriptures1 lest it should draw men to infidelity1 if overvalued4 #i4 ,and finally1 the truth is1 that the sacred ,scriptures are now too much undervalued1 and philosophy much overvalued by many both as to evidence and usefulness3 and a few plain1 certain truths which all our catechisms contain1 well pressed and practised1 would make a better church and christians1 than is now to be found among us all4 ,and ,i am one that after all that ,i have written1 do heartily wish that this were the ordinary state of our churches4 ,but yet by accident much more is needful1 as is proved3 #a4 ,for the fuller understanding of these principles4 #b4 ,for the defending of them 7especially by those that are called to that work74 #c4 ,to keep a minister from that contempt which may else frustrate his labours4 #d4 ,and to be ornamental and subservient to the substantial truths4 ,and now ,i will answer the question more particularly in this order4 ,i4 ,i will name you the poorest or smallest library that is tolerable4 ,,ii4 ,the poorer 7though not the poorest72 where a competent addition is made4 ,,iii4 ,the poor man's library1 which yet addeth somewhat to the former1 but cometh short of a rich and sumptuous library4 ,i4 ,the poorest library is1 #a4 ,the ,sacred ,bible4 #b4 ,a ,concordance 7,downame's the least1 or ,newman's the best74 #c4 ,a sound ,commentary or ,annotations1 either ,diodates1 the ,english ,annotations1 or the ,dutch4 #d4 ,some ,english catechisms1 7the ,assemblies' two1 ,mr4 ,gouge's1 ,mr4 ,crook's ,guide17 ,amesius's ,medulla ,theologi1 et ,casus ,conscienti1 7which are both in ,latin and ,english17 and his ,bellarminus ,enervatus4 #e4 ,some of the soundest ,english books which open the doctrine of grace1 justification1 and free-will and duty2 as ,mr4 ,truman's ,great ,propitiation1 ,mr4 ,bradshaw of ,justification1 ,mr4 ,gibbon's ,sermon of ,justification1 in the morning exercises at ,st4 ,giles in the ,fields1 ,mr4 ,hotchkis of ,forgiveness of ,sin4 #f4 ,as many affectionate practical ,english writers as you can get2 especially ,mr4 ,richard ,allen's ,works1 ,mr4 ,gurnall's1 ,dr4 ,preston1 ,dr4 ,sibbs1 ,mr4 ,robert ,bolton1 ,mr4 ,whateley1 ,mr4 ,reyner1 ,mr4 ,scudder1 ,mr4 ,t4 ,ford1 ,mr4 ,howe of ,blessedness1 ,mr4 ,swinnock1 ,mr4 ,gouge's1 ,the ,practice of ,piety1 ,the ,whole ,duty of ,man1 ,dr4 ,hammond's ,practical ,catechism1 ,dr4 ,pearson on the ,creed1 ,dr4 ,downame on the ,lord's ,prayer1 ,mr4 ,dod on the ,commandments1 ,bishop ,andrews on the ,commandments1 ,mr4 ,joseph ,brinsley's ,true ,watch1 ,mr4 ,greenham's ,works1 ,mr4 ,hildersham's ,works1 ,mr4 ,anthony ,burgess's ,works1 ,mr4 ,perkin's ,works1 ,dr4 ,harris's ,works1 ,mr4 ,burrough's1 ,mr4 ,thomas ,hooker1 ,mr4 ,pinke's ,sermons1 ,j4 ,downame's ,christian ,warfare1 ,richard ,rogers1 ,john ,rogers of ,faith and ,love1 ,dr4 ,stoughton1 ,dr4 ,thomas ,tailor1 ,mr4 ,elton1 ,mr4 ,daniel ,dike1 ,jeremy ,dike1 ,mr4 ,j4 ,ball of ,faith1 of the ,covenant1 c41 ,culverwell of ,faith1 ,mr4 ,ranew1 ,mr4 ,teate1 ,mr4 ,shaw1 ,mr4 ,rawlet1 ,mr4 ,janeway1 ,mr4 ,vincent1 ,mr4 ,doelittle1 ,mr4 ,samuel ,ward's ,sermons1 ,mr4 ,w4 ,fenner1 ,mr4 ,rutherford's ,letters1 ,mr4 ,jos4 ,allein's ,life and ,letters1 and ,treatise of ,conversion1 ,mr4 ,samuel ,clarke's ,lives1 and his ,martyrology1 ,the ,morning ,exercises at ,st4 ,giles ,cripplegate1 and at ,st4 ,giles in the ,fields1 ,mr4 ,benjamin ,baxter's ,sermons1 ,mr4 ,george ,hopkin's ,salvation from ,sin1 ,dr4 ,edward ,reynolds1 ,mr4 ,meade's ,works1 ,mr4 ,vine's ,sermons1 ,henry ,smith1 ,samuel ,smith1 ,thomas ,smith1 ,mr4 ,strong1 ,j4 ,simmonds2 as many of them as you can get4 #g4 ,and for all other learning1 ,alstedius's ,encyclopdia alone3 supposing that you are past the grammar school1 and have necessary ,lexicons1 specially ,martinius and ,leigh's ,critica ,sacra3 if you can have more1 get ,bellarm4 de ,scriptor4 ,eccles41 ,cook's ,censura ,patrum1 ,sculteti ,medulla ,patrum1 ,clem4 ,rom41 ,justin1 ,tertullian1 and ,cyprian2 ,helvici ,chronolog41 ,hammond's and ,beza's ,annotations1 with ,junius and ,tremellius1 ,calvin on the ,new ,testament1 ,thaddi ,conciliationes1 ,alstedii ,definit4 et ,distinct41 ,castanei ,distinct41 ,ursini ,catechis41 ,wendelini ,theolog41 ,snecani ,method4 ,descriptio1 ,davenant's ,works1 and ,camero's1 ,le ,blanc's ,theses1 ,grotius de ,satisfact41 ,caranza's ,epitom4 ,concil41 ,usher's ,annals1 and ,answer to the ,jesuit1 and de ,success4 ,eccles4 ,stat41 ,drelincourt's and ,poole's ,manual1 ,corpus ,confessionum4 ,,ii4 ,when you can get more1 the next rank must have all the former with these additions following4 ,i4 ,for lexicons3 #a4 ,for ,latin1 besides ,goldman1 or ,holyoke1 or rather ,hutton's ,morellius1 or ,cowper1 get ,martinii ,onomasticon3 #b4 ,for ,greek1 ,scapula1 ,pasor1 ,leigh1 ,simpson and ,henricpetri ,lexicon4 #c4 ,for ,hebrew1 ,buxtorf1 ,schindler1 ,leigh4 ,,ii4 ,for logic3 #a4 ,fasciculus ,logicus1 or ,smith1 ,keckerman1 ,burgersdicius4 #b4 ,of the moderate ,ramists1 that take in both1 ,henry ,gutherleth4 ,,iii4 ,for physics3 #a4 ,magirus1 ,combachius1 ,burgersdicius1 ,wendeline1 and ,sennertus4 #b4 ,commenius4 #c4 ,mr4 ,gott4 #d4 ,lord ,bacon and ,mr4 ,boyle4 ,,iv4 ,more particularly1 ,de ,anima3 ,tolet1 ,melancthon1 with ,vives and ,amerbachius1 7they are printed together in one book17 ,sennerti ,hypomnemata1 ,scaliger's ,exercitationes4 ,v4 ,de ,corpore ,humano3 ,galen1 ,fernelius1 ,bartholine1 ,harvy de ,generatione ,animalium4 ,,vi4 ,de ,motu3 ,mousnerius1 ,dr ,wallis4 ,,vii4 ,of astronomy3 ,gassendus1 ,riolanus4 ,,viii4 ,of geography3 ,cluverius1 or ,abbot1 ,ortelius1 ,mercator1 ,heylin1 the globe or map ,geog4 ,nubiens4 ,,ix4 ,of mathematics in general3 ,euclid1 ,barrow1 ,rami ,schol4 cum ,prolegom41 ,snellii1 ,bettinus1 ,herigone4 ,x4 ,arithmetic in particular3 ,record1 ,wingate1 c4 ,,xi4 ,geometry3 ,ramus cum comment4 ,snellii1 and ,schoneri1 ,metii1 ,dr4 ,wallis1 c4 ,,xii4 ,music3 ,thos4 ,morley1 ,simpson4 ,,xiii4 ,of chronology and general history3 ,helvici ,chronol41 ,usher's ,annals1 ,idea ,histor4 ,univers41 ,bucholtzer1 ,calvisius1 ,functius1 ,jacob4 ,capellus1 ,raleigh4 ,,xiv4 ,particular history is endless3 among so many ,i scarce know what to say more1 than read as many as you can2 especially1 #a4 ,the ,roman historians 7which are joined together74 #b4 ,the ,greek historians4 #c4 ,diog4 ,laertius and ,eunapius de vitis ,philosoph4 #d4 ,plutarch's ,lives4 #e4 ,of ,england1 ,matth4 ,paris1 ,hoveden1 ,camden1 ,speed1 ,rushworth's ,collections4 #f4 ,of ,france1 ,thuanus1 7who also taketh in most of the ,european history of his time17 ,commines1 ,serres4 #g4 ,of ,belgia1 ,grimston1 and ,grotius1 and ,strada4 #h4 ,of ,germany1 the collections of ,pistorius1 ,ruberus1 and ,freherus4 #i4 ,of ,italy1 ,guicciardine4 #aj4 ,knowles's ,turkish ,history1 and ,leunclavius4 #aa4 ,of ,abassia1 ,godignus1 and ,damianus a ,goes4 #ab4 ,of ,judea1 ,george ,sandys's ,travels1 and ,brocardus4 #ac4 ,of ,armenia and ,tartary1 ,haitho ,armenius1 and the rest in the ,novus ,orbis1 especially ,paulus ,venetus there4 #ad4 ,of ,africa and ,india1 ,leo ,afer1 and ,ludovicus ,romanus4 #ae4 ,of ,china1 ,siam1 ,japan1 c4 ,varenius1 ,maffi ,histor4 ,indica cum ,epist4 ,jesuit41 ,alvarez and ,martinius4 #af4 ,of ,indostan1 ,terry4 #ag4 ,of ,muscovy1 ,sigismundus4 #ah4 ,of ,sweden1 ,olaus ,magnus 7but fabulous47 #ai4 ,of ,scotland1 ,j4 ,major1 ,hector ,boethius1 ,dempster4 #bj4 ,of antiquities3 ,rosinus ,rom4 ,antiquit41 ,godwin1 ,selden de diis ,syris1 c41 ,ferrarii ,lexicon4 ,,xv4 ,of church history3 ,josephus1 ,eusebius1 ,ruffinus ,tripartite1 above all ,socrates and ,sozomen1 ,orosius1 ,sulpitius ,severus1 ,theodoret1 ,victor ,uticensis1 ,beda1 ,jacobus a ,vitriaco1 ,nicephorus ,callist41 ,platina and ,massonius de vitis ,pontif41 ,abbas ,urspergensis1 ,sleidan1 ,micrlius1 ,gentii ,hist4 ,jud41 ,molani ,martyrolog41 ,clarke's ,martyrolog41 ,hottinger1 ,illyrici ,catalogus ,testium ,veritatis1 or ,morney's ,mystery of ,iniquity1 ,perin and ,morland's ,history of ,piedmont and the ,waldenses1 ,histor4 ,persecut4 ,bohem41 ,sculteti ,annales1 et ,curriculum ,vit su1 ,knox's and ,spotswood's ,hist4 ,scot41 ,regenvolscius ,hist4 ,eccl4 ,sclavon41 ,usher's ,primordia ,eccles4 ,brit41 ,parker's ,antiquitates ,eccles4 ,brit41 ,melchior ,adami ,vit ,theolog4 ,medicorum1 ,juris-consult4 et ,philosoph4 ,german41 ,fuller's ,church ,history1 ,clark's ,lives1 many particular lives1 as ,jewell's by ,dr4 ,humphry1 ,mr4 ,joseph ,allein's1 c41 ,bolton's1 c4 ,also read the epistles of ,melancthon1 ,calvin1 ,beza1 ,saravia4 ,,xvi4 ,of medicine1 study no more than such as ,horstius de ,sanitate ,studiosorum ,tuenda1 or ,follinus1 or ,graterolus1 or an ,herbal1 except you can go quite through with it2 lest by half skill you kill yourself or others3 but take1 #a4 ,sufficient exercise ad sudorem 7aliquando largiorem1 in habitu seroso vel pituitoso74 #b4 ,temperance4 #c4 ,a pleased and contented mind4 #d4 ,warmth1 and avoiding inward and outward cold3 #e4 ,and experience for your best physic2 and meddle with no more without necessity1 and the advice of a very able1 experienced man1 ,,xvii4 ,of politics1 and civil law1 and ethics1 read ,besoldus1 ,willius1 ,danus1 ,fragoso de ,reg4 ,rep41 ,mr4 ,lawson's ,theological ,works1 ,angelius1 ,dr4 ,zouch1 ,grotius de ,jure ,belli1 ,mynsynger's ,institut4 ,wesembecius1 ,calvin's ,lexicon1 ,eustachius's ,ethics and ,pemble's4 ,,xviii4 ,for methods of divinity1 read ,parus's edition of ,ursine1 ,trelcatius1 ,amesii ,medulla1 ,musculi ,loci ,communes1 ,dr4 ,tully1 ,georg4 ,sohnius1 ,tzegedine's ,tables1 ,calvin's ,institutions1 or ,colonius's abbreviation of him1 ,lawson's ,theopolitica1 ,wollebius1 ,cluto's ,idea ,theolog4 ,,xix4 ,theological disputations and treatises which ,i take to be extraordinary clear and sound1 escaping the extremes which many err in1 and opening the reconciling truth3 ,strangius1 ,le ,blanc's ,theses1 ,mr4 ,truman's three books1 ,grotius de ,satisfactione1 ,bradshaw of ,justification1 ,gibbon's ,sermon of ,justification1 ,hotchkis of ,forgiveness of ,sin1 all ,davenant's ,works1 ,camera's ,works1 ,testardus de ,natura et ,gratia1 all ,josue ,placus's ,works1 ,theses ,salmurienses1 ,amyraldus1 ,johan4 ,bergius1 ,conrad4 ,bergius1 ,ludovic4 ,crocii ,syntag4 ,theolog4 ,synod4 ,dort1 especially the ,british and ,breme ,divines in suffrag41 ,jansenii ,augustinus1 all ,augustine1 ,prosper and ,fulgentius1 ,musculi ,loci ,communes1 ,dalleus de ,redemp41 ,wotton de ,reconcil41 ,gataker1 ,woodbridge of ,justification1 ,stillingfleet1 ,usher's ,answer to the ,jesuit's ,challenge1 and his ,notes de ,redempt4 ,univers41 ,w4 ,fenner1 ,rob4 ,baronius de ,peccato ,mort4 et ,ven41 ,bishop ,preston1 ,whateley1 ,vossii ,theses1 ,bullinger's ,decades1 ,rob4 ,abbot4 ,,xx4 ,commentators1 7besides the forenamed ,annotations17 ,beza1 and ,piscator1 ,junii et ,tremellii ,annot41 ,dr4 ,hammond1 ,grotius in ,evang41 ,calvin1 especially in ,nov4 ,test41 or ,marlorate's ,collection on ,gen4 ,psal4 ,isa4 and ,n4 ,test41 which containeth ,calvin1 with others1 ,mr4 ,pool's ,critics1 ,ainsworth1 ,mollerus1 ,willet1 ,parus1 ,musculus1 ,lyra1 ,estius1 ,jansenius1 ,chemnitius ,harm41 ,mr4 ,cradock's ,harm41 ,maldonate1 ,lorinus1 ,dixon1 ,hutchinson1 ,drusius1 ,picherelli ,opuscula4 ,,xxi4 ,such as open some hard texts only1 and reconcile seeming contradictions1 ,thaddus1 ,spanhemii ,dubia ,evangelica1 ,magrii ,conciliat41 ,sharpii ,symphonia1 ,bertram1 ,brugensis1 ,alba1 ,walther1 ,lydius1 ,gatakeri ,cinnus et alia1 ,richardson1 ,camero's ,myrothec41 with ,lud4 ,capellus1 ,croyus1 ,broughton1 ,heinsius1 ,nic4 ,fuller's ,miscellan41 ,gregory1 ,doughty's ,analecta1 ,dieterici ,antiq4 ,biblic1 ,caninii ,disq41 ,suicerus1 ,boies1 ,mede's ,works1 ,weemse1 ,bootii1 ,sculteti ,exercitationes4 ,,xxii4 ,helps to understand the ,scriptures3 ,broughton's ,consent of ,scripture1 ,usher of the ,septuagint1 c41 ,illirici ,clavis ,scriptur1 the foresaid ,treatises of ,customs1 all ,bochartus1 7,geograph4 et de ,animalibus17 ,brierwood's ,inquiries1 ,buxtorf de ,synag4 ,jud41 ,cunus1 ,sigonius and ,steph4 ,menochius de ,repub4 ,hebr41 ,sixt4 ,amama1 ,euseb4 ,nirembergius de ,antiq4 ,scriptur1 the ,polyglot ,bibles various versions1 ,ravanellus4 ,,xxiii4 ,for defence of the christian faith against atheists and infidels3 ,hier4 ,savonarola1 ,vander ,meulin1 ,stillingfleet's ,orig4 ,sacr41 ,grotius de ,verit4 ,relig4 ,christ41 ,morney1 ,camero de ,verbo ,dei1 ,micrelii ,ethnophron4 ,lod4 ,vives1 ,ficinus cum notis ,lud4 ,crocii1 ,dr4 ,jackson's ,truth of ,scripture1 ,campanella's ,atheismus ,triumphatus1 ,lessius1 ,waddesworth of the ,immortality of the ,soul1 ,sir ,charles ,wolseley against ,atheism1 ,aut ,deus aut ,nihil1 besides abundance of the fathers1 ,john ,goodwin of ,scriptures4 ,,xxiv4 ,cases of conscience1 besides ,amesius1 ,perkins1 ,dixon1 ,greg4 ,sayrus's ,clavis ,regia1 ,azorius1 ,dr4 ,jer4 ,taylor's ,ductor ,dubitantium4 ,,xxv4 ,councils3 ,lydius ,caranza1 ,crab1 ,binnius1 ,spelman1 ,justellus1 ,synod4 ,dordr4 ,,xxvi4 ,canonists and helps to understand councils3 ,the ,decretals1 or ,corpus ,juris ,canon41 ,zabarell1 ,panormitane1 ,navarrus1 ,albaspinus1 ,justellus1 ,blondel de ,decret41 ,balsamon1 ,zonaras and ,photius1 ,miri ,notitia ,episcopatuum1 7but not trusty17 ,chenu de ,episcopatibus ,gallicis1 ,filesacus4 ,histor4 ,concil4 ,trident4 ,,xxvii4 ,fathers3 ,clem4 ,rom41 ,usher's and ,iz4 ,vossii ,ignatius1 ,justin ,martyr1 ,irenus1 ,clem4 ,alexand41 ,tertullian1 ,cyprian1 ,origen1 ,athenagoras1 ,tatianus1 ,arnobius cum ,minutio ,flice1 ,lactantius1 ,athanasius4 ,these are not very voluminous3 ,optatus1 ,eusebii ,prparatio et ,demonstratio ,evangelica1 as much of ,hierom1 ,augustine1 and ,chrysostom as you can2 ,hilarius ,pictaviensis1 ,prosper1 ,fulgentius1 ,vincent4 ,lirinensis1 and 7before them7 ,basil1 ,greg4 ,nazianzen1 and ,greg4 ,nyssen41 ,epiphanius1 ,ambrose1 ,paulinus ,nolanus1 ,cassianus1 ,salvianus1 ,gennadius ,massil41 ,gildas1 ,claudius ,turonensis1 ,rabanus ,maurus1 ,bernard4 ,,xxviii4 ,helps to know and understand the fathers3 ,sculteti ,medulla ,patrum1 ,cocu's ,censura ,patrum1 ,rivet's ,critica ,sacra1 ,dr4 ,james1 all ,bishop ,usher's ,works2 7but above all1 a manuscript of his now in the hands of the archbishop of ,canterbury27 ,sixti ,senensis ,bibliotheca1 ,possevinus1 many of ,erasmus's ,prefaces and ,notes1 ,dallus de usu ,patrum1 et de ,pseudepigraphis ,apostol4 et de ,cultu ,latinorum1 et in ,dionys4 et in ,ignatium1 et pleraque illius1 et ,d4 ,blondelli ,opera1 ,bellarminus de ,scriptoribus ,ecclesiast41 ,casaubonis ,exercit41 ,vedelius de ,sapient4 ,veterum1 ,polydore ,virgil de ,invent4 ,rer4 ,albaspine1 ,vossii ,histor4 ,pelag4 et de ,symbolis1 ,pauli ,erinarchi ,trias ,patrum1 ,photii ,biblioth41 ,rouse's ,mella ,patrum1 ,de la ,cerda1 and many others' ,notes4 ,,xxix4 ,later writers and schoolmen3 ,damasus1 ,anselmus ,cantuar41 ,gulielmus ,parisiensis1 ,guil4 de ,sancto ,amore1 ,gerhardus ,zutphaniensis1 7in ,bibl4 ,patr417 ,thaulerus1 ,thomas a ,kempis1 ,lombard1 ,aquinas1 ,durandus1 ,scotus1 ,ockham1 ,greg4 ,ariminensis1 ,rada1 ,alvarez1 ,ruiz1 ,suarez1 ,lud4 a ,dola1 ,ripalda1 ,buridane's ,ethics1 ,meurisse ,metaphys41 ,ferrii ,scholast4 ,orthod4 et ,defens4 ,posewitz ,theolog4 ,scholast4 ,dr4 ,twisse1 ,strangius1 ,rob4 ,baronii ,metaphys41 ,schiebleri ,metaphys41 ,calovii ,metaphys4 ,divin41 ,dr4 ,barlow's ,metaphys4 ,exercitat41 ,dr4 ,more's ,metaphysics4 ,,xxx4 ,controversies 7besides the forementioned against heathens and infidels74 #a4 ,protestants and papists3 ,bellarmine1 ,stapleton1 ,costerus1 ,becanus1 ,holden1 ,brierley's ,protest4 ,plea1 ,richworth's and ,white's ,dialogues4 ,against them3 ,amesii ,bellarm4 ,enervatus1 ,dr4 ,challoner's ,credo ,eccles4 ,cathol41 ,chamier1 ,sadeel1 ,chillingworth1 ,usher's ,answer to the ,jesuit's ,challenge1 and de ,success4 ,eccles41 ,illyrici ,catalog4 ,testium ,veritatis1 ,du ,plessis 7,morney7 de ,eccles4 and ,mystery of ,iniquity1 ,dr4 ,field of the ,church1 ,whitaker1 ,dr4 ,john ,white's ,way to the ,true ,church1 and the ,defence1 ,blondel de ,ecclesia 7,gallic72 all ,dallus's ,works2 ,albertinus de ,transubst4 cum ,clodii ,defens4 ,davenant de ,justitia et ,determinationes1 ,rivet's ,cathol4 ,orthod41 ,pet4 ,molini de ,novitate ,papismi1 7,englished17 ,pet4 ,molinus ,junior's ,answer to ,phalanax ,anglicus1 ,chemnitii ,exam4 ,concil4 ,trident41 ,rainold's ,conference with ,hart1 and de lib4 ,apocry4 ,pet4 ,cousins1 ,bishop of ,durham1 of the ,canon of ,scripture1 ,drelincourt's ,manual1 ,poole's ,nullity and ,dial41 ,bishop ,downame de ,antichristo1 ,stillingfleet1 ,tillotson1 ,voetius de ,desper4 ,causa ,papatus4 ,especially for the right of kings against them2 ,will4 ,barclay1 ,grotius de ,imperio ,summar4 ,potest41 ,bishop ,bilson of ,obedience1 ,bishop ,carlton de ,jurisdictione1 ,bishop ,robert ,abbots1 ,goldastus de ,monarchia1 7a multitude of old writers collected17 and ,constitut4 ,imperial41 ,m4 ,ant4 de ,dominus ,spalatensis de ,republ4 ,eccl42 all ,ludovicus ,molinus's ,works4 #b4 ,about predestination1 grace1 free-will1 the ,jesuits1 ,lutherans1 and ,arminians against the ,dominicans1 ,jansenists1 and ,calvinists4 ,on one side1 ,molinus1 ,fonseca1 ,pennottus propugnac4 ,libert4 ,petr4 a ,sancto ,joseph1 ,arminius1 ,episcopius1 ,covinus1 ,grevinchovius1 ,tilenus1 ,tilenus junior4 ,on the other side2 ,alvarez1 ,jumel1 ,jansenius1 ,twisse1 ,synod4 ,dord41 ,molini ,anatom4 ,armini41 ,amesius1 ,zanchius1 c4 ,but the conciliators are soundest4 #c4 ,of ,socinianism and ,arianism4 ,for them3 historians1 ,philostorgius and ,sandius3 disputers1 ,volkelius1 ,socinus1 ,lushington on the ,hebr4 ,against them3 ,jos4 ,placus1 ,stegman1 ,botsaccus1 ,grotius de ,satisfact41 ,zarnovecius1 and ,joh4 ,junius de ,satisfact41 ,lawson on the ,hebrews1 ,beckman's ,exercitations1 ,truman's ,great ,propitiation1 ,stillingfleet of ,satisfaction1 ,q4 ,v4 ,crellius ,refutatus1 ,essenius1 ,hoornbeck4 #d4 ,of justification1 enow are named before1 ,,xviii4 specially ,le ,blanc1 also ,pemble1 ,bishop ,downame1 ,warren4 #e4 ,the antinomian and libertine controversies3 pro1 ,dr4 ,crisp1 ,maccovius in quibusdam1 ,saltmarsh1 ,crandon1 ,paul ,hobson1 ,den1 ,town1 ,eaton4 ,contr4 ,gataker1 ,ball of the ,covenant1 ,anth4 ,burgess2 all the writers of justification before praised1 ,,xviii42 ,weld's ,history of ,antinomians4 #f4 ,about infant baptism3 cont4 ,tombes1 ,blackwood1 ,fisher4 ,pro1 ,church1 ,marshall1 ,whiston1 ,blake4 #g4 ,of the ,lord's day1 or christian sabbath3 cont4 ,ironside1 ,heylin1 ,pocklington1 ,franc4 ,white1 ,brierwood1 ,broad4 ,pro1 ,dr4 ,young1 ,eaton1 ,cawdrey1 and ,palmar1 ,dr4 ,twisse1 ,hughes1 ,sprint1 ,dr4 ,owen1 ,mr4 ,george ,abbot1 ,shephard4 #h4 ,of diocesan prelacy3 cont4 ,cartwright1 ,calderwood's ,altare ,damascenum1 ,rob4 ,parker de ,polit4 ,eccles41 ,beza1 ,gerson ,bucer's ,dissert4 de ,gubern4 ,eccles41 ,baines ,diocesan's ,trial1 ,blondel de ,episc4 et ,presbyt41 ,salmasius1 ,smectymnuus4 ,pro1 ,petavius1 ,saravia1 ,george ,downame1 ,bilson1 ,hooker1 ,whitgift1 ,dr4 ,hammond4 #i4 ,of the rest of ,english conformity1 liturgy1 and ceremonies3 pro1 ,dr4 ,john ,burgess1 ,whitgift1 ,hooker1 ,sprint's ,necessity of ,conformity in ,case of ,deprivation1 ,paybody of ,kneeling1 ,fulwood1 ,stileman1 ,durel1 ,the ,friendly ,debate1 ,the ,ecclesiastical ,polity4 ,contr4 ,cartwright1 ,parker of the ,cross1 ,bradshaw's ,twelve ,arguments1 c41 ,amesius against ,morton1 and his ,fresh ,suit against ,burgess1 ,nicols1 the ,savoy ,prop4 ,against the new additions1 little is said yet1 through the restraint of the law1 except by ,mr4 ,daniel ,cawdrey1 and a ,latin ,apology1 and ,mr4 ,crofton1 and ,dr4 ,collins of the ,covenant1 and some things thrust out secretly1 which contain but little of the true state of the case4 #aj4 ,of ,erastianism3 pro1 ,erastus1 ,coleman1 ,hussey1 ,lud4 ,molinus1 7in appearance17 ,selden de ,synedriis4 ,cont4 ,beza1 ,gillespie's ,aaron's ,rod1 and ,nihil ,respondes1 ,hammond of the ,keys4 #aa4 ,of separation3 pro1 ,johnson1 ,canne1 ,ainsworth2 and for semi-separation1 7from liturgy and sacraments1 but not from sermons17 ,robinson4 ,cont4 ,john ,paget1 ,bradshaw1 ,gifford1 ,hildersham1 ,ball1 ,gataker1 ,bernard1 ,rob4 ,abbot1 7not the bishop17 ,william ,allen's ,retract4 of ,separation4 #ab4 ,of independency3 pro1 ,norton1 7moderate17 ,hooker1 ,allen and ,shephard1 ,burton1 ,apologet4 ,narrative1 ,reasons of the ,dissenters in the ,assembly1 ,dr4 ,owen's ,catechism1 and of ,schism4 ,cont4 ,j4 ,ball1 ,rutherford1 the ,assembly's ,reply1 the ,london ,ministers' ,jus ,divinum ,presbyterii1 ,cawdrey against ,dr4 ,owen1 c4 ,ben4 ,camfield against ,dr4 ,owen's ,catechism4 ,,xxxi4 ,conciliators4 #a4 ,between discordant christians in general3 ,jacobi ,acontii ,stratagemata ,satan1 ,usher in ,eph4 iv4 #c1 old ,vincentius ,lirinensis1 ,ruperti ,meldenii ,parnensis2 a ,socinian ,veritas ,pacifica 7and many such of theirs proposing ill terms47 #b4 ,between protestants and papists3 ,thuanus1 ,picherellus1 ,erasmus1 ,wicelius1 ,cassander1 ,baldwin1 ,grotius1 ,davenport1 alias ,franc4 a ,sancta ,clara1 ,m4 ,a4 de ,dom4 ,spalatensis de ,rep4 ,eccles41 ,guil4 ,forbes ,episcop4 ,edinburgens41 ,dr4 ,hammond1 specially on ,thess4 and ,rev42 but ,le ,blanc judiciously only by right stating and narrowing controversies4 ,see ,pet4 ,heylin of the ,life of ,archbishop ,laud1 ,bishop ,bramhall4 #c4 ,between all protestants1 especially ,lutherans1 ,arminians1 and the reformed churches3 ,durus1 ,calixtus1 ,hall's ,peacemaker1 and ,pax ,terris1 ,bishop ,morton1 ,davenant1 and ,hall together1 their ,pacific42 ,amyraldus1 ,junius de ,prdeterminatione and ,irenic41 ,hottonus de ,tolerantia1 ,pari ,irenic41 ,scultetus in ,tit41 all the judicious ,treatises commended ,,xviii4 ,and of papists about the like controversies2 ,sarnanus1 ,suarez1 ,arriba1 ,jansenius1 ,gibieuf4 ,guil4 ,camerarius1 ,scotus a ,dola4 #d4 ,of church government3 ,usher's ,reduction1 ,john ,forbez ,irenic41 ,stillingfleet's ,irenic41 ,hall's ,peacemaker and ,modest ,offer1 ,burroughs's ,cure of ,heart ,divisions1 ,matt4 ,newcomen's ,reconcil4 of ,presb4 and ,indep41 ,the ,new ,england ,synod's ,prop1 and the ,defence1 ,lloyd4 ,,iii4 ,i have gone so far in this second rank1 that ,i must add but a few more for the third1 lest ,i go above a poor man's library4 ,i4 ,add when you come to your lexicons1 ,morellius or ,cowper1 ,beckman de ,orig4 ,verb41 ,phavorinus and ,hesychius1 and ,dr4 ,castle's ,oriental ,lexicon4 ,,ii4 ,to logicians1 ,downame1 ,dietericus1 ,lublin1 ,smigletius1 with ,aristotle1 ,claubergius4 ,,iii4 ,to physics1 ,philoponus1 ,telesius1 ,le ,grand1 ,cartesius1 ,regius1 ,hereboord1 ,sckeggius1 ,gassendus1 ,patricius1 ,k4 ,digby1 ,white4 ,,iv4 ,de corpore humano3 ,crook's ,anatomy1 or ,vesalius1 ,lower de ,motu ,cordis1 ,harvey and ,wallus de ,circulat4 ,sang41 ,willis's ,works1 ,needham de ,form4 ,ftus1 ,steno de ,musculis1 ,sylvius1 ,horne1 ,bates and ,glisson1 ,anatom4 ,hepat4 and de ,rachitide1 ,wharton de ,glandulis4 ,v4 ,de anima3 ,claud4 ,mammertus1 ,nemesius1 7in ,bibl4 ,pat417 ,plato1 ,plotinus1 ,fromondus1 ,cicero ,tusc4 ,qu41 ,h4 ,more4 ,,vi4 ,of metaphysics3 ,scheilbler1 ,suarez1 ,timpler1 ,burgersdicius1 ,senguerdius1 ,jacchus1 ,gorlus1 ,ritschel1 ,camponella1 ,meurisse4 ,,vii4 ,of chronology3 ,petavius1 ,usher's ,chronol4 and de ,anno ,maced41 ,isaacson's ,chronol41 ,simpson's ,chron41 ,beroaldus1 ,carion1 ,scaliger de ,emend4 ,tempor4 on ,euseb4 c41 ,dr4 ,drake2 see ,bellarmin4 ,index in ,script4 ,eccles4 ,,viii4 ,history4 ,the ,roman and ,greek are known4 ,of the church2 ,evagrius1 ,gregor4 ,turonicus1 ,paulus ,diaconus1 ,luitprandus1 ,frodoardus1 ,cedrenus1 ,curopalates1 ,ingulphus1 ,otho ,frisengens41 ,crantzius1 ,trithemius1 ,camerarius1 ,spondani ,epit4 ,baronii1 ,luc4 ,osiander's ,epit4 ,magdeburg1 ,fox's ,martyrology1 ,ebinger's ,history of ,england1 ,ingulphus1 ,will4 ,malmsbury1 ,matt4 ,westminster1 ,balus1 ,hollingshed1 ,lord ,herbert's ,life of ,hen4 ,,vii41 ,the ,lives of ,edw4 ,,vi41 ,q4 ,eliz4 by ,camden1 ,k4 ,james by ,wilson1 ,k4 ,charles1 ,cromwell's ,life1 ,pryn's ,history of ,bishops' ,treasons1 and of ,canterbury's 7,laud's7 ,doom1 ,heylin's ,life of ,laud1 ,the ,troubles at ,frankfort1 ,the ,cabala ,letters4 ,of ,ireland2 ,sir ,john ,temple1 ,dr4 ,jones of the ,rebellion1 the ,earl of ,orrery's ,answ4 to a ,petition4 ,of ,scotland and other churches2 ,petrus's ,history4 ,also1 ,mart4 ,crusii ,turcogrcia2 ,kircher of the ,coptics1 ,hornius1 ,archotologia ,gothofredi edit4 #afdi1 ,rovillii promptuarium ,iconum1 ,verheiden's ,icones ,theolog4 ,reformat4 fol41 ,vossius de ,historicis1 ,bez ,icones1 ,hospinian's ,histor4 ,sacrament4 et de ,orig4 ,templorum1 ,vossii ,hist4 ,pelag41 ,gutherleth's ,hist41 ,parus1 ,ltus1 ,pezelius3 but there is no end4 ,,ix4 ,medicine4 ,herbals2 ,matthiolus1 ,johnson1 ,gerrard1 ,parkinson1 ,langham1 ,monardus4 ,dispensatories2 ,london ,physicians'1 ,schroderus4 ,anatomists beforenamed1 and ,knoblochius4 ,practitioners2 ,hippocrates1 ,galen1 ,celsus1 ,fernelius1 ,montani ,consilia1 ,crato in ,scholtzii1 ep4 et ,consil41 ,platerus1 ,forestus1 ,skenkii ,observ41 ,hollerius1 ,sennertus1 ,rondeletius1 ,horstius1 ,frambassarius1 ,scoltzii ,aphoris41 ,solenander1 ,epiphan4 ,ferdinandus1 ,dodoni ,praxis1 ,morellius1 ,schonbornii ,manual1 ,dorncrellius1 ,conringius de ,ferment41 ,fienus1 ,gordonius2 especially ,riverius1 ,prevotius1 et si vacat1 ,zacutus ,lusitan41 ,hartman1 ,quercetane1 ,crollius1 ,valentine1 ,helmont4 ,for surgery2 ,fabricius ,hildanus1 ,trigaltius1 ,forestus1 ,parus4 ,but the chief treatises of medicine are those that treat of particular diseases or kinds2 as ,carolus ,piso de ,morbis ,serosis1 ,eugalenus1 ,martinius1 ,sennertus1 c4 de ,scorbuto1 ,dr4 ,sidenham de ,febribus1 ,dr4 ,glisson de ,rachitide1 ,willis de ,fermentatione et de ,febribus1 ,cattierus de ,rheumatismo1 ,marcuccius1 c4 de ,melancholia1 ,schmuzen1 c4 de ,calculo1 ,capellutus de ,bubon41 ,guarencier's de ,tabe ,anglica4 ,it is too long to name all4 ,so ,rudius de ,pulsibus1 ,forestus de ,insert4 ,urin4 judic4 ,sanctorius et ,opicius de ,med4 ,statica1 ,deodatus de ,ditetic41 ,bacon de ,vita ,longa1 ,venner1 ,brunfelsis4 ,x4 ,to politics add1 ,tholosanus1 ,althusius1 ,arnisus1 ,bodin de ,rep4 ,white4 ,to ethics1 ,buridane1 ,more1 ,wendeline1 ,danus1 ,gataker's ,antonine1 ,seneca1 ,plutarch's ,morals4 ,,xi4 ,systems of theology3 ,synopsis ,leidensium1 ,lud4 ,crosius1 ,polanus1 ,bucanus1 ,dudley ,fenner1 ,wendeline1 ,pet4 ,martyr's ,loci ,com41 ,theses ,sedanenses1 ,ant4 ,fayus1 ,melancthon1 ,gomarus1 ,pezelius1 ,catechismus ,romanus1 ,corpus ,confessionum1 ,altingius1 ,spanhemii ,disput4 ,snecanus4 ,,xii4 ,choice treatises3 ,parker de ,descensu ad ,inferos1 ,garbut of the ,resurrection of ,christ1 ,bullinger de ,orig4 ,errorum1 ,martinius de ,symbol4 et alia41 ,olevian de ,fdere1 ,sanderson de ,juram41 ,pemble's ,works1 all ,mede's ,works1 ,rivet's ,select ,disputations1 ,zanchii ,opera1 ,dr4 ,field1 all ,dallus1 and ,blondel1 ,turretine de ,satisfactione4 ,,xiii4 ,commentators3 ,davenant in ,colos41 ,martyr in ,rom4 and ,cor41 ,pelargus in ,matt41 ,fayus1 ,scultetus1 ,crocius in ,eph41 ,luther in ,galat41 ,sclater in ,thess41 ,cartwright and ,fulke on the ,rhemists' ,notes1 ,arth4 ,jackson's ,annot41 ,erasmus's ,paraphrase1 ,illyricus1 ,lightfoot1 ,tessanus1 ,melancthon1 ,rollocke1 ,manton on ,james and ,jude1 ,amesius on ,pet41 ,lud4 de ,dieu on the ,revel41 ,mede1 ,stephens1 ,napier1 ,k4 ,james1 ,brightman2 all these on the ,new ,testament or part4 ,and papists2 ,tolet1 7on ,rom4 c417 ,ferus1 ,brugensis1 ,montanus1 ,pererius1 ,corn4 ,mussus1 ,espencus4 ,on the ,old ,testament2 ,cajetan1 ,bonfrerius1 ,pererius1 ,paul4 ,fagius1 ,mercennus1 ,rivet1 ,masius ,serrarius1 ,sanctius1 ,mercer1 ,amesius1 in ,psal41 ,amyraldus in ,psal41 ,ford in ,psal41 ,pemble1 ,broughton1 and ,parker on ,dan41 ,attersol on ,numb4 c41 ,king on ,jonah4 ,if you would have more1 see ,bishop ,wilkins's ,eccles41 and ,voetii ,bibliot4 ,,xiv4 ,subordinate helps for understanding and preaching4 ,concordances3 ,heb4 ,buxtorf1 ,grc4 ,stephani1 ,tossani ,index3 ,clark's ,holy ,oil1 ,wilkins's ,ecclesiastes and ,gift of ,prayer1 ,chappel and ,zepper's ,method of ,preaching1 ,oliv4 ,bowles1 ,alstedii ,definit4 et ,distinct41 ,castanei ,dist4 cum ,reeb41 ,drusii ,prov4 and ,adag4 ,heb41 ,delrius and ,schottus1 ,glassii ,philol4 ,zehner1 ,capelli ,critica ,sacra1 ,gruteri vel ,langii ,polyanth41 ,schotanus in ,creat41 ,mountague's ,apparat4 et de ,orig4 ,eccl41 ,franzius de ,sacrif41 ,wittichius de ,stylo4 ,,xv4 ,of christian religion2 its defence1 latitude1 and the infidels and heathens compared3 ,raymundus de ,sabundis ,theolog4 ,natur41 ,pacardus1 ,aquinas cont4 ,gent4 ,pansa1 ,varenius de ,relig4 ,indor41 ,brierwood's ,inquiries1 ,thom4 a ,sancto ,jesu1 and ,acosta de ,convers41 ,breganius de ,theol4 ,gentil41 ,vossius de ,idolol41 ,vossius de ,theol4 ,natura1 ,collius de ,animabus ,paganorum1 ,eugubinus1 ,fotherby1 ,mersennus in ,genesin4 ,,xvi4 ,cases of conscience more3 ,filliucius1 ,tolet de ,sacerdot41 ,reginald1 ,cajetan1 ,navarrus4 ,see ,montaltus against the ,jesuits' casuists1 and the ,jesuits' morals1 ,downame's and ,whateley's ,tables on the ,commandments1 ,sanderson de ,juramento1 and ,fragoso aforenamed4 ,,xvii4 ,of councils more1 and canonists1 and liturgies3 ,jus ,orientale ,grcorum per ,leunclavium1 ,bochelli ,decreta ,gallic4 ,sirmondi ,concil4 ,gall4 ,longus4 ,actus ,conventus ,thorunensis1 ,formula ,concordi ,germ4 ,the ,westminster ,assembly's ,acts1 ,english ,canons1 ,fasti ,siculi1 ,morini exercit4 ,eccles4 ,zepper4 ,polit4 ,eccles41 ,hammond1 ,lestrange of ,liturgies1 ,antiquitates ,liturgic1 ,cassander's ,works1 ,claud4 ,sainctes1 ,gavantes de ,ritibus1 ,vicecomes4 ,,xviii4 ,more of the fathers ,i need not name2 if you can get and read them1 you may find their names1 e4 g4 in ,bellarmin4 de ,script4 ,eccles4 ,get the ,bibliothec4 ,patrum of de la ,bigne1 and ,macarius ,hom41 ,ephrem ,syrus1 7plain honest things17 ,theodoret1 ,cyril ,hieros41 ,cyril ,alexand41 ,isidore ,pelusiota1 ,theophylact and ,oecumenius1 ,sedulius and ,primasius1 ,remigius1 ,beda1 c4 ,but many of them are very weak and dry4 ,the chief use of the fathers is to know historically what doctrine was then taught4 ,,xix4 ,schoolmen more2 ,bonaventure1 ,alensis1 ,cajetan1 ,bannez1 ,biel1 ,cameracensis1 ,franc4 ,mayro1 ,capreolus1 ,r4 ,armachanus1 ,bradwardine1 ,faber ,faventinus1 ,hervus1 ,john and ,fr4 ,pici ,mirandula1 ,fr4 ,victoria1 ,suarez1 ,vasquez1 ,albertinus in ,thom4 ,aquila ,scottellus3 ,ripalda nameth more if you would have more4 ,,xx4 ,antipapists2 ,pappus of their contradictions1 ,gentiletus1 ,morton's ,apology and ,grand ,imposture1 ,buckeridge ,roffensis for ,kings1 ,crakenthorpe1 ,parus cont4 ,bellarm41 ,junius on ,bellarm41 ,birkbeck's ,protestant's ,evidence1 ,hunnii ,eccles4 ,rom4 non est ,christ41 ,hottoman1 ,brutum fulmen1 c41 ,eusebius ,captivus1 ,joh4 ,crocius de ,schismate1 ,jewel1 all ,whitaker1 ,andrews ,tortura ,torti1 ,wotton1 ,dr4 ,jer4 ,taylor's ,dissuasive4 ,but they are almost numberless4#dga ,note #a4 ,that these may seem too many1 though they are few to a full and rich library4 #b4 ,that it is not my advice that you read over all these1 or half2 for that would but make them a snare for sinning1 and waste of time3 but a minister of the gospel should have more books by him than he can read over1 for particular uses1 and to see the author's judgment occasionally1 and to try other men's citations4 #c4 ,that a minister must neither study the matter without the help of other men's studies by reading much2 nor yet read much without studying the thing itself4 #d4 ,that though a man must not speak or write before he knoweth what and how1 yet thus exercising the knowledge that we have doth greatly increase it4 ,and no minister must be studying1 when he should be preaching1 praying1 catechising1 or visiting1 or instructing his flock4 #e4 ,it is but few men that are born with an acumen fit for writings and controversies2 those few must read the more to be fit for it2 the rest may take up with such preparations as they have use for1 and exercise them1 viz4 in the pastoral oversight of the flocks1 and propagating plain and necessary truths4 ,and therefore though ,i am one that have been thought to burden men's understandings with methods1 distinctions1 directions1 and controversies1 it is but few that ,i persuade to use them2 and am as much as any for most men's adhering to plain fundamentals1 and truths of daily use1 and love and honour those that go no further1 and are faithful in this work2 so be it they have not the pride to think that they know more than they do1 and to wrangle against that which they understand not1 and set not the church on fire as ancient ignorance did1 by accusing those of heresy that knew more than themselves1 when they got but the throne or the major vote4 #f4 ,that though ,i chiefly commend systems of theology1 ,i know not one whose method satisfieth me1 as well agreeing with ,scripture1 and the matter 7else ,i had not troubled myself so much to seek a right method1 and propose what ,i found74 ,and ,i think no common method more genuine1 than theirs that expound the creed1 ,lord's prayer1 and decalogue1 and the sacraments1 as the sum of all4 #g4 ,i mention none of my own writings1 for it will seem vanity2 but1 as many as they are1 ,i wrote none which ,i thought needless at the time of writing them4 #h4 ,though none should have so great fitness for the holy education of children and government of families as ministers1 yet so great is the work of overseeing the flock1 requiring more time and parts than all that we have1 and so great are the matters of our studies and labours1 requiring our total and most serious thoughts1 that ,i earnestly advise all that can possibly1 to live single and without a family1 lest they mar their work by a divided mind3 ,for nunquam bene fit1 quod fit proccupato animo1 saith ,hierom truly4 ,the whole man and whole time is all too little in so great a work4 #dga ,he that would have more books may see ,voetius ,bibliothec4 and many other catalogues4