A Christian Directory, Part 3: Christian Ecclesiastics

Rule XLII. The question also is weighty and of frequent use, if a man vow a thing as a duty in obedience to God and conscience, which he would not have done if he had taken it to be no duty, and if he afterwards find that it was no duty, is he obliged to keep this vow? And the true answer is, that the discovery of his error doth only discover the nullity of his obligation to make that vow, and to do the thing antecedently to the vow; but if the thing be lawful, he is bound to it by his vow notwithstanding the mistake which induced him to make it.

Rule XLIII. Vows about trifles (not unlawful) must be kept though they are sinfully made.⁸⁷ As if you vow to take up a straw, or to forbear such a bit or sort of meat, or garment, &c. But to make such is a great profanation of God's name, and a taking it in vain as common swearers do.

Rule XLIV. A general oath, though taken upon a particular occasion, must be generally or strictly interpreted (unless there be special reasons for a restraint, from the matter, end, or other evidence). As if you are afraid that your son should marry such a woman, and therefore swear him not to marry without your consent; he is bound thereby neither to marry that woman nor any other. Or if your servant haunt one particular ale-house, and you make him forswear all houses in general, he must avoid all other. So Dr. Sanderson instanceth in the oath of supremacy, p. 195.

Rule XLV. He that voweth absolutely or implicitly to obey another in all things, is bound to obey him in all lawful things, where neither God, nor other superior or other person is injured; unless the nature of the relation, or the ends or reasons of the oath, or something else, infer a limitation as implied.

Rule XLVI. Still distinguish between the falsehood in the words as disagreeing to the thing sworn, and the falsehood of them as disagreeing from the swearer's mind. The former is sometimes excusable, but the latter never.

There are many other questions about oaths that belong more to the chapter of contracts and justice between man and man; and thither I refer them.

CHAPTER VI.
DIRECTIONS TO THE PEOPLE CONCERNING THEIR INTERNAL AND PRIVATE DUTY TO THEIR PASTORS, AND THE IMPROVEMENT OF THEIR MINISTERIAL OFFICE AND GIFTS

The people's internal and private duty to their pastors (which I may treat of without an appearance of encroachment upon the work of the canons, rubrics, and diocesans) I shall open to you in these directions following.

Direct. I. Understand first the true ground, and nature, and reasons of the ministerial office, or else you will not understand the grounds, and nature, and reasons of your duty to them. The nature and works of the ministerial office I have so plainly opened already that I shall refer you to it to avoid repetition.⁸⁸ Here are two sorts of reasons to be given you: 1. The reasons of the necessity of the ministerial work. 2. Why certain persons must be separated to this work, and it must not be left to all in common.

The necessity of the work itself appeareth in the very nature of it, and enumeration of the parts of it.⁸⁹ Two sorts of ministers Christ hath made use of for his church: the first sort was for the revelation of some new law or doctrine, to be the church's rule of faith or life; and these were to prove their authority and credibility by some divine attestation, which was especially by miracles; and so Moses revealed the law to the Jews, and (Christ and) the apostles revealed the gospel. The second sort of ministers are appointed to guide the church to salvation by opening and applying the rule thus already sealed and delivered: and these, as they are to bring no new revelations or doctrines of faith, or rule of life, so they need not bring any miracle to prove their call or authority to the church; for they have no power to deliver any new doctrine or gospel to the church, but only that which is confirmed by miracles already. And it is impudence to demand that the same gospel be proved by new miracles by every minister that shall expound or preach it: that would make miracles to be no miracles.

The work of the ministry.

The work of the ordinary ministry (such as the priests and teachers were under the law, and ordinary pastors and teachers are under the gospel) being only to gather and govern the churches, their work lay in explaining and applying the word of God, and delivering his sacraments, and now containeth these particulars following: 1. To preach the gospel for the conversion of the unbelieving and ungodly world. And that is done, partly by expounding the words by a translation into a tongue which the hearers or readers understand; and partly by opening the sense and matter.⁹⁰ 2. In this they are not only teachers, but messengers sent from God the Father, Son, and Holy Ghost, to charge, and command, and entreat men in his name to repent and believe, and be reconciled to God; and in his name to offer them a sealed pardon of all their sins, and title to eternal life.⁹¹ 3. Those that become the disciples of Christ, they are (as his stewards) to receive into his house, as fellow-citizens of the saints, and of the household of God; and as his commissioned officers, to solemnize by baptism their entrance into the holy covenant, and to receive their engagement to God, and to be the messengers of God's engagement unto them, and by investiture to deliver them by that sacrament the pardon of all their sin, and their title by adoption to eternal life; as a house is delivered by the delivery of a key; or land, by a twig and turf; or knighthood, by a sword or garter, &c. 4. These ministers are to gather these converts into solemn assemblies and ordered churches, for their solemn worshipping of God, and mutual edification, communion, and safe proceeding in their christian course.⁹² 5. They are to be the stated teachers of the assemblies, by expounding and applying that word which is fit to build them up. 6. They are to be the guides of the congregation in public worship, and to stand between them and Christ in things pertaining to God, as subservient to Christ in his priestly office; and so both for the people, and also in their names, to put up the public prayers and praises of the church to God. 7. It is their duty to administer to them, as in the name and stead of Christ, his body and blood as broken and shed for them, and so in the frequent renewals of the holy covenants, to subserve Christ especially in his priestly office, to offer and deliver Christ and his benefits to them, and to be their agent in offering themselves to God. 8. They are appointed to oversee and govern the church, in the public ordering of the solemn worship of God, and in rebuking any that are there disorderly, and seeing that all things be done to edification.⁹³ 9. They are appointed as teachers for every particular member of the church to have private and personal recourse to, (as far as may be,) for the resolving of their weighty doubts, and instruction in cases of difficulty and necessity, and for the settling of their peace and comfort. 10. They are appointed as physicians under Christ, to watch over all the individual members of their charge, and take care that they be not infected with heresy, or corrupted by vice; and to admonish the offenders, and reduce them into the way of truth and holiness, and if they continue impenitent after public admonition, to reject them from the communion of the church, and command the church to avoid them. 11. They are as to bind over the impenitent to answer their contumacy at the bar of Christ, so to absolve the penitent, and comfort them, and require the church to re-admit them to their communion. 12. They are appointed as stewards in the household of Christ, to have a tender care of the very bodily welfare of their flocks, so as to endeavour the supplying of their wants, and stirring up the rich to relieve the poor, and faithfully (by themselves or the deacons) to distribute what is intrusted with them for that use. 13. They are especially to visit the sick, and when they are sent for, to pray for them and with them, and to instruct them in their special preparations for death, and confirm them against those last assaults. 14. They are appointed to be the public champions of the truth, to defend it against all heretical and profane opposers, and thereby to preserve the flock from being seduced. 15. They are appointed to be (under Christ the Head) the nerves and ligaments of the several churches, by which they are kept not only in vigour by communication of nutriment, but also in concord, and such communion as they are capable of, by the correspondencies, and consultations, and councils of their pastors.⁹⁴ All these are the distinct and special uses to which Christ hath appointed the office of the sacred ministry; which having but named to you, I need to say no more to show you the excellency, and necessity, and benefits of it.

Herein also the reasons are apparent, why Christ did institute this sacred office. 1. Because it was meet his kingdom should have officers, suited to his work in the administration of it. 2. It was meet that they be men like ourselves, that we can familiarly converse with. 3. The great necessity of his church required it, where the most are weak, and insufficient to perform all these offices for themselves; and cannot well subsist without the support of others. It was meet therefore that the pastors were selected persons, wiser, and holier, and stronger than the people, and fit for so great and necessary a work. 4. It was requisite also to the order of the church; for if it were like an army without officers, there would be nothing but confusion, and neither order nor edification.

By this you may also see the nature and reasons of your obedience to your pastors: as they are not appointed to govern you by force,⁹⁵ but willingly, "not for filthy lucre, but of a ready mind, not as being lords over God's heritage, but as ensamples to the flock," 1 Pet. v. 1-3, so you must willingly and cheerfully obey them in their work. As their government⁹⁶ is not by any bodily penalties or mulcts, (for that is the magistrate's work and not theirs,) but a government by the force of truth and love; so your obedience of them consisteth in the loving and thankful reception of the truth which they teach you, and the mercies which they offer you from Christ.

You see then that the reasons of your obedience are manifold. 1. Some of them from God: he hath sent his messengers to you, and set his officers over you; and Christ hath told you that he that heareth them heareth him, and he that despiseth them despiseth him, and him that sent him, Luke x. 16: he commandeth you to hear and obey them as his officers. 2. From themselves: they have authority by their commission, and they have ability in their qualifications, which require your obedience and improvement. 3. From yourselves. Have you reason to obey your natural parents on whom your livelihood in the world dependeth? Have you reason to obey him that tendereth you a pardon from the king when you are condemned? or that offereth you gold or riches in your want? or that inviteth you to a feast in a time of famine? or that offereth to defend and save you from your enemies? Much more have you reason to obey Christ's ministers when they call you to repentance, and offer you pardon of sin, and peace, and salvation, and eternal life. Did you ever hear a man so mad or churlish, as to say to one that offered him riches, or liberty, or life, I am not bound to obey you; offer them to those that you have authority over? When the office of the ministry is as well subservient to Christ as a Saviour and Benefactor, as to Christ as your Teacher and your King, the very nature of their work engageth you to obey them as you love yourselves. If you were in hell, and Christ should send for you out, you would not refuse to go, till the messenger had proved his authority. And when you are the heirs of hell, condemned by the law, and going thither, will you refuse to turn back, and yield to the offers and commands of grace, till you have skill enough to read the minister's commission?

By this also you see, that the power of your pastors is not absolute, nor coercive and lordly, but ministerial.⁹⁷ And though the papists make a scorn of the word "minister," it is but in that pride, and passion, and malice which maketh them speak against their knowledge: for their pope himself calleth himself the servant of God's servants; and Paul saith, 1 Cor. iv. 1, "Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God." 1 Cor. iii. 5, "Who then is Paul, and who is Apollos, but ministers by whom ye believed?" 2 Cor. iii. 6, "Who made us able ministers of the new testament." 2 Cor. vi. 4, "In all things approving ourselves as the ministers of God." Even magistrates, yea, and angels, are not too good to be called (and used as) the ministers of God for the good of his servants, Rom. xiii. 3, 6; "and to minister for them who shall be heirs of salvation," Heb. i. 7, 14. Yea, Christ himself is so called, Rom. xv. 8. And therefore you have no more excuse for your disobedience, than for refusing his help that would pull you out of fire or water when you are perishing. You see here that your pastors cannot command you what they list, nor how they list. They have nothing to do with the magistrate's work; nor can they usurp the power of a master over his servants, nor command you how to do your work and worldly business (except in the morality of it). In the fifteen particulars before mentioned their work and office doth consist, and in those it is that you owe them a rational obedience.

Direct. II. Know your own pastors in particular: and know both what you owe to a minister as a minister of Christ in common, and what you owe him moreover as your pastor by special relation and charge.⁹⁸ When any minister of Christ delivereth his word to you, he must be heard as a minister of Christ, and not as a private man; but to your own pastor you are bound in a particular relation, to an ordinary and regular attendance upon his ministry in all the particulars before mentioned that concern you. Your own bishop must in a special manner be obeyed:

1. As one that laboureth among you, and is over you in the Lord, and admonisheth you, and preacheth to you the word of God,⁹⁹ watching for your souls as one that must give account, 1 Thess. v. 12; Heb. xiii. 7, 17; and as one that ruleth well, and especially that laboureth in the word and doctrine, 1 Tim. v. 17; "teaching you publicly and from house to house, taking heed to himself, and to all the flock over which the Holy Ghost hath made him an overseer, not ceasing to warn every one night and day with tears," Acts xx. 19, 20, 24, 28, 31, 33. "Preaching Christ, and warning every man, and teaching every man in all wisdom, that he may present every man perfect in Christ," Col. i. 28.

2. He is to be obeyed as the guide of the congregation in the management of God's public worship. You must seriously and reverently join with him every Lord's day at least in the public prayers and praises of the church, and not ordinarily go from him to another.

3. You must receive from him or with him, the sacrament of the body and blood of Christ: which of old was administered every Lord's day, and that only in the church where the bishop was, that is, in every church of the faithful: for, as Ignatius most observably saith,¹⁰⁰ ἓν θυσιαστήριον πάσῃ τῇ ἐκκλησίᾳ, καὶ εἷς ἐπίσκοπος ἅμα τῷ πρεσβυτερίῳ, καὶ τοῖς διακόνοις – UNUM ALTARE OMNI ECCLESIÆ, ET UNUS EPISCOPUS CUM PRESBYTERIO ET DIACONIS. – IN EVERY CHURCH there is ONE ALTAR, and ONE BISHOP, WITH THE PRESBYTERY and DEACONS. – So in his Epist. ad Magnes. Come all as one, to the temple of God, as to one altar, as to one Jesus Christ. And saith Tertullian,¹⁰¹ Eucharistæ Sacramentum – nec de aliorum manu quam præsidentium sumimus: We take not the sacrament of the eucharist from the hand of any but the president.

4. You must have recourse to him especially for the resolution of your weighty doubts, in private.¹⁰²

5. You must hear your bishops and repent, when in meekness and love they convince and admonish you against your sins, and not resist the word of God which they powerfully and patiently lay home to your consciences, nor put them with grief to cut you off, as impenitent in scandalous sins, from the communion of the church.

6. You must, after any scandalous sin which hath brought you under the censure of the church, go humble yourselves by penitent confession, and crave absolution and restoration to the communion of the church.

7. Your public church alms should ordinarily be deposited into the bishop's hands, who relieveth the orphans and widows, and is the curator or guardian to all absolutely that are in want, saith Ignatius to Polycarp, cited by Dr. Hammond on 1 Cor. xii. 28.¹⁰³

8. You must send for him in your sickness to pray with you and advise you. See Dr. Hammond on James v. 14. And on 1 Cor. xii. 28, he saith, Polycarp himself speaking of the elders or bishops saith, They visit and take care of all that are sick, not neglecting the widows, the orphans, or the poor. And Dr. Hammond on James v. 14, showeth out of antiquity,¹⁰⁴ that One part of the bishop's office is set down, that they are those that visit all the sick. Not but that a stranger may be made use of also; but ordinarily and especially your own bishop must be sent for; because as you are his special charge, and he "watcheth for your souls as one that must give account," Heb. xiii. 17, so it is supposed that he is better acquainted with your spiritual state and life than others are, and therefore in less danger of wronging you by mistake and misapplications; for it is supposed that you have acquainted him with your personal condition in your health, having taken him as your ordinary counsellor for your souls, and that he hath acquainted himself with your condition, and confirmed you, and watched over you by name, as Ignatius to Polycarp bishop of Smyrna saith,¹⁰⁵ Sæpe congregationes fiant: ex nomine omnes quære: servos et ancillas ne despicias, as bishop Usher's old Latin translation hath it: Let congregations be often held; inquire after all by name: despise not servants and maids. The bishop took notice of every servant and maid by name; and he had opportunity to see whether they were in the congregation.

9. You must use him as your leader or champion against all heretics, infidels, and subtle adversaries of the truth, with whom you are unable to contend yourselves, that your bishops may clear up and defend the cause of Christ and righteousness, and by irresistible evidence, stop the mouths of all gainsayers.¹⁰⁶ It is for your own benefit, and not for theirs, that you are required in all these works of their office to use them and readily obey them. And what hurt can it do you to obey them in any of these?

Direct. III. Understand how it is that Christ doth authorize and send forth his ministers, lest wolves and deceivers should either obtrude themselves upon you as your lawful pastors, or should alienate you from those that God hath set over you, by puzzling you in subtle questioning or disputing against their call. Not only Paul's warnings, Acts xx. 30, and 2 Tim. iii. 6, but lamentable experience, telleth us what an eager desire there is in proud and self-conceited men, to obtrude themselves as teachers and pastors on the churches, to creep into houses and lead people captive, and draw away disciples after them, and say (and perhaps think) that others are deceivers, and none are the true teachers indeed but they. And the first part of the art and work of wolves, is to separate you from your pastors, and catch up the stragglers that are thus separated. The malice, and slanders, and lies, and railing of hirelings and deceivers, and all the powers of hell, are principally poured out on the faithful pastors and leaders of the flocks. The principal work of the Jesuits against you, is to make you believe that your pastors are no true pastors, but uncalled private persons, and mere usurpers: and the reason must be, because they have not an ordination of bishops successively from the apostles without interruption.¹⁰⁷ I confess if our interruptions had been half as lamentable as theirs, (by their schisms, and variety of popes at once; and popes accused, or condemned by general councils, for heretics; and their variety of ways of electing popes, and their incapacities by simony, usurpation, &c.) I should think at least that our ancestors had cause to have questioned the calling of some that were then over them. But I will help you in a few words to discern the juggling of these deceivers, by showing you the truth concerning the way of Christ's giving his commission to the ministers that are truly called, and the needlessness of the proof of an uninterrupted succession of regular ordination, to your reception of your pastors and their ministrations.

The ministerial commission is contained in, and conveyed by, the law of Christ, which is the charter of the church, and every true bishop or pastor hath his power from Christ, and not at all from the efficient conveyance of any mortal man: even as kings have their power not from man, but from God himself; but with this difference, that in the church Christ hath immediately determined of the species of church offices, but in the civil government, only of the genus (absolutely and immediately).¹⁰⁸ You cannot have a plainer illustration, than by considering how mayors, and bailiffs, and constables are annually made in corporations: the king by his charter saith, that every year at a certain time the free-men or burgesses shall meet, and choose one to be their mayor, and the steward or town-clerk shall give him his oath, and thus or thus he shall be invested in his place, and this shall be his power and work, and no other. So the king by his law appointeth that constables and churchwardens shall be chosen in every parish. Now let our two questions be here decided: 1. Who is it that giveth these officers their power? 2. Whether an uninterrupted succession of such officers through all generations since the enacting of that law, be necessary to the validity of the present officer's authority? To the first, It is certain that it is the king by his law or charter that giveth the officers their power; and that the corporations and parishes do not give it them by electing or investing them; yea, though the king hath made such election and investiture to be in a sort his instrument in the conveying it, it is but as the opening of the door to let them in, sine quo non; but it doth not make the instruments to be at all the givers of the power, nor were they the receiving or containing mediate causes of it. The king never gave them the power which the officers receive, either to use, or to give; but only makes the electors his instruments to determine of the person that shall receive the power immediately from the law or charter; and the investers he maketh his instruments of solemnizing the tradition and admission: which if the law or charter make absolutely necessary ad esse officii, it will be so; but if it make it necessary only ad melius esse, or but for order and regular admittance when no necessity hindereth it, the necessity will be no more. And to the second question, It is plain that the law, which is the fundamentum juris, remaining still the same, if a parish omit for divers years to choose any constable or churchwarden, yet the next time they do choose one according to law, the law doth authorize him, nevertheless, though there was an interruption or vacancy so long; and so in corporations (unless the law or charter say the contrary): so is it in the present case. 1. It is the established law of Christ, which describeth the office, determineth of the degree and kind of power, and granteth or conveyeth it, when the person is determined of by the electors and ordainers, though by ordination the delivery and admission is regularly to be solemnized; which actions are of just so much necessity as that law hath made them, and no more. 2. And if there were never so long an interruption or vacancy, he that afterward entereth lawfully, so as to want nothing which the law of Christ hath made necessary to the being of the office, doth receive his power nevertheless immediately from the law of Christ. And Bellarmine himself saith, that it is not necessary to the people, and to the validity of sacraments and offices to them, to know that their pastors be truly called or ordained: and if it be not necessary to the validity of sacraments, it is not necessary to the validity of ordination. And W. Johnson¹⁰⁹ confesseth to me that consecration is not absolutely necessary ad esse officii to the pope himself: no, nor any one sort of electors in his election, p. 133. And in his Repl. Term. Expl. p. 45, he saith, Neither papal nor episcopal jurisdiction (as all the learned know) depends of episcopal or papal ordination: nor was there ever interruptions of successions in episcopal jurisdiction in any see, for want of that alone, that is necessary for consecrating others validly, and not for jurisdiction over them. You see then how little sincerity is in these men's disputations, when they would persuade you to reject your lawful pastors as no true ministers of Christ, for want of their ordination or succession.

Direct. IV. Though the sacraments and other ministerial offices are valid, when a minister is qualified (in his abilities and call) but with so much as is essential to the office, though he be defective in degree of parts and faithfulness, and have personal faults which prove his own destruction; yet so great is the difference between a holy, heavenly, learned, judicious, experienced, skilful, zealous, laborious, faithful minister, and an ignorant, ungodly, idle, unskilful one, and so highly should every wise man value the best means and advantages to his eternal happiness, that he should use all lawful means in his power to enjoy and live under such an able, godly, powerful ministry, though he part with his worldly wealth and pleasure to attain it.¹¹⁰ I know no evil must be done for the attainment of the greatest helps; (for we cannot expect that God should bless a sinful course, or that our sin should tend to the saving of our souls;) and I know God can bless the weakest means, when they are such as he appointeth us to use; and can teach us by angels when he denieth us the help of men: but Scripture, reason, and experience tell us, that ordinarily he worketh morally by means, and fitteth the means to the work which he will do by them: and as he doth not use to light men by a clod or stone, but by a candle, nor by a rotten post or glow-worm so much as by a torch or luminary; so he doth not use to work as much by an ignorant, drunken, idle person, who despiseth the God, the heaven, the Christ, the Spirit, the grace, the sacred word which he preacheth, and vilifieth both his own and other men's souls, as he doth by an able and compassionate minister. And the soul is of so much more worth than the body, and eternal things than temporal, that a little commodity to the soul in order to the securing of our salvation, must be preferred before a great deal of worldly riches: he that knoweth what his soul, his Saviour, and heaven is worth, will not easily sit down contented, under such a dark, and dull, and starving minister, as he feeleth he can but little profit by, if better may be had on lawful terms. He that feeleth no difference between the ministry of these two sorts of men, it is because he is a stranger to the work of the gospel on the soul: and "if the gospel (in its truth, or worth, or use) be hid, it is hid to them that are lost, the god of this world having blinded their minds."¹¹¹ It must be no small matter that must satisfy a serious christian to cast his soul upon any hurtful or dangerous disadvantage. Though Daniel and his companions may live well on pulse, yea, and Ezekiel upon bread baked with dung, when God will have it so, yet no wise man will choose such a diet: especially if his diseases require the exactest diet, or his weakness the most restorative, and all too little; which, alas, is the common case. Yet this caution you must here take with you, 1. That you pretend not your own benefit, to the common loss or hurt of others. 2. And that you consider as well where you may do most good, as where you may get most; for the way of greatest service, is the way of greatest gain.

Direct. V. Understand what sort and measure of belief it is that you owe to your teachers, that so your incredulity hinder not your faith in Christ, nor your over-much credulity betray you to heresy, nor make you the servants of men, contrary to Matt. xxiii. 8-10; Eph. iv. 13; 2 Cor. i. 24; Acts xx. 30. We see on one side how many poor souls are cheated into schism and dangerous errors, by forsaking their teachers and refusing their necessary help, and all upon this pretence, that they must not make men the lords of their faith, nor pin their faith on the minister's sleeve, nor take their religion upon trust. And on the other side we see among the papists, and in every sect, what lamentable work is made by an over-much credulity and implicit belief of ambitious, worldly, factious, proud, and erroneous guides. |The order and credit of ministerial teaching the doctrine of salvation.|That you may escape both these extremes, you must observe the truth of these conclusions following, which show you what it is that your teachers have to reveal unto you, and in what order, and how far the several particulars are, or are not to be taken upon their words.

And first, as a preparative, it is presupposed, (1.) That you find yourself ignorant, and one that needeth a teacher; for if you think you know all that you need to know already, you are like a full bottle that will hold no more. (2.) It is presupposed that you take the man that you learn of to be wiser than yourself, and fit to teach you; either because fame or other men's reports have told you so, (as the woman, John iv. drew the Samaritans to Christ,) or because his own profession of skill doth make you think so (as you will hearken to him that professeth to be able to teach you any art or science); or else because your present hearing his discourse doth convince you of his wisdom; by one of these means you are brought to think that he is one that you may learn of, and is fit for you to hear (so that here is no need that first you take him to be infallible, or that you know which is the true church, as the papists say). These are supposed.