DIRECTIONS ABOUT OUR COMMUNION WITH THE HOLY ANGELS.
_Direct._ I. Be satisfied in knowing so much of angels as God in
nature and Scripture hath revealed; but presume not to inquire
further, much less to determine of unrevealed things. That there are
angels, and that they are holy spirits, is past dispute; but what
number they are, and of how many worlds, and of what orders and
different dignities and degrees, and when they were created, and what
locality belongeth to them, and how far they excel or differ from the
souls of men, these and many other such unnecessary questions, neither
nature nor Scripture will teach us how infallibly to resolve. Almost
all the heretics in the first ages of the church, did make their
doctrines of angels the first and chief part of their heresies;
arrogantly intruding into unrevealed things, and boasting of their
acquaintance with the orders and inhabitants of the higher world.
These being risen in the apostles' days, occasioned Paul to say, Col.
ii. 18, "Let no man beguile you of your reward in a voluntary
humility, and worshipping of angels, intruding into those things which
he hath not seen, vainly puffed up by his fleshly mind."
_Direct._ II. Understand so much of the ministry of angels as God hath
revealed, and so far take notice of your communion with them; but
affect not any other sort of communion.[190]
I shall here show how much of the ministry of angels is revealed to us
in Scripture.
1. It is part of the appointed work of angels, to be ministering
spirits for the heirs of salvation, Heb. i. 14.[191] Not ministers or
servants of the godly, but ministers of God for the godly: as the
shepherd is not a servant of the sheep, but for the sheep. It is not
an accidental or occasional work which they do extraordinarily; but it
is their undertaken office to which they are sent forth. And this
their ministry is about the ordinary concernments of our lives, and
not only about some great or unusual cases or exigents, Psal. xxxiv.
6, 7; xci. 11, 12.
2. It is not some, but all the angels that are appointed by God to
this ministration. "Are they not all ministering spirits sent forth,"
&c. Heb. i. 1, 4. Mark here, that if you inquire whether God have any
higher spirits, that are not employed in so low an office, but govern
these angels, or if you inquire whether only this world be the angels'
charge, or whether they have many other worlds also (of viators) to
take care of; neither nature nor Scripture doth give you the
determination of any of these questions; and therefore you must leave
them as unrevealed things (with abundance more with which the old
heretics, and the popish schoolmen, have diverted men's minds from
plain and necessary things). But that all the angels minister for us,
are the express words of Scripture.
3. The work of this office is not left promiscuously among them, but
several angels have their several works and charge; therefore
Scripture telleth us of some sent on one message, and some on
another;[192] and tells us that the meanest of Christ's members on
earth have their angels before God in heaven: "I say unto you, that in
heaven their angels do always behold the face of my Father which is in
heaven," Matt. xviii. 10. Whether each true believer hath one or more
angels? and whether one angel look to more than one believer? are
questions which God hath not resolved us of, either in nature or
Scripture; but that each true christian hath his angel, is here
asserted by our Lord.
4. In this office of ministration they are servants of Christ as the
Head of the church, and the Mediator between God and man, to promote
the ends of his superior office in man's redemption.[193] Matt.
xxviii. 18, "All power is given to me in heaven and earth;" John xiii.
3. Eph. i. 20-22, "And set him at his right hand in the celestials,
far above all principality, and power, and might, and dominion, and
every name that is named, not only in this world, but also in that
which is to come, and hath put all things under his feet, and gave him
to be head over all things to the church." Rev. xxiii. 16, "I Jesus
have sent mine angel to testify unto you these things in the
churches."[194] Whether the angels were appointed about the service of
Adam in innocency; or only began their office with Christ the Mediator
as his ministers, is a thing that God hath not revealed; but that they
serve under Christ for his church is plain.
5. This care of the angels for us is exercised throughout our lives,
for the saving of us from all our dangers, and delivering us out of
all our troubles.[195] Psal. xxxiv. 6, 7, "This poor man cried, and
the Lord heard him, and saved him out of all his troubles: the angel
of the Lord encampeth about them that fear him, and delivereth them."
Psal. xci. 11, 12, "For he shall give his angels charge over thee to
keep thee in all thy ways: they shall bear thee up in their hand, lest
thou dash thy foot against a stone." In all our ways, (that are
good,) and in every step we tread, we have the care and ministry of
tutelar angels. They are our ordinary defence and guard.
6. In all this ministry they perfectly obey the will of God,[196] and
do nothing but by his command, Psal. ciii. 10; Zech. i. 8, 10; Matt.
xviii. 10, being his messengers to man.
7. Much of their work is to oppose the malice of evil spirits that
seek our heart, and to defend us from them;[197] against whom they are
engaged under Christ in daily war or conflict, Rev. xii. 7, 9; Psal.
lxi. 17; lxxviii. 49; Matt. iv. 11.
8. In this their ministration they are ordered into different degrees
of superiority and inferiority,[198] and are not equal among
themselves, 1 Thess. iv. 16; Jude 9; Dan. x. 13, 20, 21; Eph. i. 21;
Col. ii. 10; Eph. iii. 10; vi. 12; Col. i. 16; Zech. iv. 10; Rev. iv.
5; v. 6.
9. Angels are employed not only about our bodies, but our souls, by
furthering the means of our salvation: they preached the gospel
themselves, (as they delivered the law,[199]) Luke ii. 9, 10; i. 11,
&c.; Heb. ii. 2; Gal. iii. 19; Acts x. 4; Dan. vii. 16; viii. 15-17;
ix. 21, 22; Luke i. 29; ii. 19. Especially they deliver particular
messages, which suppose the sufficiency of the laws of Christ, and
only help to the obedience of it.
10. They are sometimes God's instruments to confirm, and warn, and
comfort, and excite the soul, and to work upon the mind, and will, and
affections:[200] that they do this persuasively, and have as much
access and power to do us good, as Satan hath to do us evil, is very
clear. Good angels have as much power and access to the soul, to move
to duty, as devils have to tempt to sin. As God hath sent them oft
upon monitory and consolatory messages to his servants in visible
shapes, so doth he send them on the like messages invisibly, Judg. v.
23; Matt. i. 20; Psal. civ. 4; Luke xxii. 43, an angel from heaven is
sent to strengthen Christ himself in his agony.
11. They persecute and chase the enemies of the church, and sometimes
destroy them: as Psal. xxxv. 5, 6; 2 Kings xix. 35; Isa. xxxvii. 36;
and hinder them from doing hurt, Numb. xxii. 24.
12. They are a convoy for the departing souls of the godly, to bring
them to the place of their felicity, Luke xvi. 22, though how they do
it we cannot understand.
13. They are the attendants of Christ at his coming to judgment, and
his ministers to gather his elect, and sever the wicked from the just,
in order to their endless punishment or joy. 1 Thess. iv. 16, "The
Lord himself shall descend from heaven with a shout, with the voice of
the archangel, and with the trump of God, and the dead in Christ shall
rise first: then we which are alive and remain shall be caught up,"
&c. Matt. xiii. 41, 42, 49, "The Son of man shall send forth his
angels, and they shall gather out of his kingdom all offences or
scandals, and them which do iniquity; and shall cast them into a
furnace of fire. At the end of the world, the angels shall come forth,
and sever the wicked from among the just, and shall cast them into the
furnace of fire," &c.[201]
_Direct._ III. Understand our near affinity or relation to the angels,
and how they and we are concerned in each others' condition and
affairs. As to our nature our immortal souls are kin or like unto the
angels, though our bodies are but like the brutes. Those souls that
are created after the image of God, in their very natural essence, (as
rational and free agents,) besides his moral image of sanctity, Gen.
ix. 6, may well be said to be like the angels: "He made us a little
lower than the angels," Psal. viii. 5. And God hath made us their
charge and care; and therefore no doubt hath given them a special love
unto us, to fit them to the due performance of their trust. As
ministers have a special paternal love to their flocks, and as
christians are to have a special love to one another to enable and
engage them to the duties appointed them by God towards each other; so
these excellent spirits have no doubt a far purer and greater love, to
the image of God upon the saints, and to the saints for the image and
sake of God, than the dearest friends and holiest persons on earth can
have. For they are more holy, and they are more perfectly conformed to
the mind of God, and they love God himself more perfectly than we, and
therefore for his sake do love his people much more perfectly than we.
And therefore they are more to be loved by us than any mortals are;
both because they are more excellent, pure, and amiable, and because
they have more love to us. Moreover the angels are servants of the
same God, and members of the same society which we belong to. They are
the inhabitants of the heavenly Jerusalem, of which we are heirs: they
have possession, and we have title, and shall in time possess it. We
are called to much of the same employment with them; we must love the
same God, and glorify him by obedience, thanks, and praise, and so do
they. Therefore they are ministers for our good, and rejoice in the
success of their labours, as the ministers of Christ on earth do, Heb.
i. 14. There is not a sinner converted, but it is the angels' joy,
Luke xv. 10, which showeth us how much they attend that work. "We are
come to mount Zion, and unto the city of the living God, the heavenly
Jerusalem, and to myriads of angels," &c. Heb. xii. 22-24. They are
especially present and attendant on us in our holy assemblies and
services of God; and therefore we are admonished to reverence their
presence, and do nothing before them that is sinful or unseemly, 1
Cor. xi. 10; Eccles. v. 6. The presence of God, and the Lord Jesus
Christ, and the elect angels, must continually awe us into exact
obedience, 1 Tim. v. 21. With the church they pry into the mystery of
the dispensations of the Spirit to the church, 1 Pet. i. 12. And so
"by the church," that is, by God's dealings with the church, is "made
known the manifold wisdom of God," even to these "heavenly
principalities and powers," Eph. iii. 10. In conclusion, Christ
telleth us that in our state of blessedness we shall "be equal to the
angels," Luke xx. 36, and so shall live with them for ever.
_Direct._ IV. When your thoughts of heaven are staggering or strange,
and when you are tempted to doubt whether indeed there is such a life
of glory for the saints, it may be a great help to your faith, to
think of the world of angels that already do possess it. That there
are such excellent and happy inhabitants of the superior orbs, besides
what Scripture saith, even reason will strongly persuade any rational
man: 1. When we consider that sea, and land, and air, and all places
of this lower, baser part of the world, are replenished with
inhabitants suitable to their natures; and therefore that the
incomparably more great and excellent orbs and regions should all be
uninhabited, is irrational to imagine. 2. And as we see the rational
creatures are made to govern the brutes in this inferior world, so
reason telleth us it is improbable that the higher reason of the
inhabitants of the higher regions should have no hand in the
government of man. And yet God hath further condescended to satisfy us
herein, by some unquestionable apparitions of good angels, and many
more of evil spirits, which puts the matter past all doubt, that there
are inhabitants of the unseen world. And when we know that such there
are, it maketh it the more easy to us to believe that such we may be,
either numbered with the happy or unhappy spirits, considering the
affinity which there is between the nature of our souls and them: to
conquer senseless Sadducism is a good step to the conquest of
irreligiousness; he that is well persuaded that there are angels and
spirits, is much better prepared than a Sadducee to believe the
immortality of the soul: and because the infinite distance between God
and man, is apt to make the thoughts of our approaching his glory
either dubious or very terrible, the remembrance of those myriads of
blessed spirits that dwell now in the presence of that glory, doth
much imbolden and confirm our thoughts; as he that would be afraid
whether he should have access to and acceptance with the king, would
be much encouraged if he saw a multitude as mean as himself, or not
much unlike him, to be familiar attendants on him. I must confess such
is my own weakness, that I find a frequent need of remembering the
holy hosts of saints and angels, that are with God, to imbolden my
soul, and make the thoughts of heaven more familiar and sweet, by
abating my strangeness, amazedness, and fears; and thus far to make
them the media (that I say not the mediators) of my thoughts, in their
approaches to the most high and holy God (though the remembrance of
Christ the true Mediator is my chief encouragement). Especially when
we consider how fervently those holy spirits do love every holy person
upon earth, and so that all those that dwell with God, are dearer
friends to us, than our fathers or mothers here on earth are, (as is
briefly proved before,) this will imbolden us yet much more.
_Direct._ V. Make use of the thoughts of the angelical hosts, when you
would see the glory and majesty of Christ. If you think it a small
matter that he is the Head of the church on earth, a handful of people
contemned by the satanical party of the world, yet think what it is to
be "Head over all things, far above all principality, and power, and
might, and dominion, and every name that is named, not only in this
world, but also in that which is to come," (that is, gave him a power,
dignity, and name, greater than any power, dignity, or name of men or
angels,) "and hath put all things under his feet," Eph. i. 21-23.
"Being made so much better than the angels, as he hath by inheritance
obtained a more excellent name than they;" of him it is said, "Let all
the angels of God worship him," Heb. i. 4, 6. Read the whole chapter.
Our Head is the Lord of all these hosts.
_Direct._ VI. Make use of the remembrance of the glorious angels, to
acquaint you with the dignity of human nature, and the special dignity
of the servants of God, and so to raise up your hearts in thankfulness
to your Creator and Redeemer who hath thus advanced you.[202] 1. What
a dignity is it that these holy angels should be all ministering
spirits sent for our good! that they should love us, and concern
themselves so much for us, as to rejoice in heaven at our conversion!
"Lord, what is man, that thou art mindful of him, and the son of man
that thou visitest him? For thou hast made him a little lower than the
angels, and hast crowned him with glory and honour," Psal. viii. 4, 5.
2. But yet it is a higher declaration of our dignity, that we should
in heaven be equal with them, and so be numbered into their society,
and join with them everlastingly in the praise of our Creator. 3. And
it is yet a greater honour to us, that our natures are assumed into
union of person with the Son of God, and so advanced above the angels.
"For he took not on him the nature of angels, but the seed of
Abraham:" nor hath he put the world to come in subjection to the
angels, Heb. ii. 5, 16. This is the Lord's doing, and it is wondrous
in our eyes.
_Direct._ VII. When you would admire the works of God and his
government, look specially to the angels' part. If God would be
glorified in his works, then especially in the most glorious parts: if
he take delight to work by instruments, and to communicate such
excellency and honour to them as may conduce to the honour of the
principal cause, we must not overlook their excellency and honour,
unless we will deny God the honour which is due to him. As he that
will see the excellent workmanship of a watch or any other engine,
must not overlook the chiefest parts, nor their operation on the rest;
so he that will see the excellent order of the works and government of
God, must not overlook the angels, nor their offices in the
government, and preservation of the inferior creatures, so far as God
hath revealed it unto us. We spoil the music if we leave out these
strings. It is a great part of the glory of the works of God, that all
the parts in heaven and earth are so admirably conjoined and jointed
as they are; and each in their places contribute to the beauty and
harmony of the whole.
_Direct._ VIII. When you would be apprehensive of the excellency of
love and humility, and exact obedience to the will of God, look up to
the angels, and see the lustre of all these virtues as they shine in
them. How perfectly do they love God and all his saints! even the
weakest and meanest of the members of Christ! With what humility do
they condescend to minister for the heirs of salvation! how readily
and perfectly do they obey their Maker![203] Though our chiefest
pattern is Christ himself, who came nearer to us, and appeared in
flesh, to give us the example of all such duties, yet under him the
example of angels is also to be observed, and with pleasure to be
imitated. And ask the enemies of holiness, who urge you with the
examples of the great and learned, whether they are wiser than all the
angels of God?
_Direct._ IX. When you are tempted to desire any inordinate communion
with angels, as visibly appearing or affecting your senses, or to give
them any part of the office or honour of Jesus Christ, then think how
suitable that office is to your safety and benefit which God hath
assigned them, and how much they themselves abhor aspiring to, or
usurpation of, the office or honour of their Lord: and consider how
much more suitable to your benefit this spiritual ministration of the
angels is, than if they appeared to us in bodily shapes.[204] In this
spiritual communion they act according to their spiritual nature,
without deceit; and they serve us without any terrible appearances;
and without any danger of drawing us to sensitive, gross
apprehensions of them, or enticing us to an unmeet adhesion to them,
or honouring of them: whereas if they appeared to us in visible
shapes, we might easily be affrighted, confounded, and left in doubt,
whether they were good angels indeed or not. It is our communion with
God himself that is our happiness; and communion with angels or
saints, is desirable but in order unto this: that kind of communion
with angels therefore is the best, which most advanceth us to
communion with God; and that reception of his mercy by instruments is
best, which least endangereth our inordinate adhesion to the
instruments, and our neglect of God. We know not so well as God, what
way is best and safest for us: as it is dangerous desiring to mend his
word by any fancies of our own, which we suppose more fit; so it is
dangerous to desire to amend his government, and providence, and
order, and to think that another way than that which in nature he hath
stated and appointed, is more to our benefit. It is dangerous wishing
God to go out of his way, and to deal with us, and conduct us in
by-ways of our own; in which we are ourselves unskilled, and of which
we little know the issue.
_Direct._ X. When you are apt to be terrified with the fear of devils,
think then of the guard of angels, and how much greater strength is
for you than against you. Though God be our only fundamental security,
and our chiefest confidence must be in him, yet experience telleth us
how apt we are to look to instruments, and to be affected as second
causes do appear to make for us or against us; therefore when
appearing dangers terrify us, appearing or secondary helps should be
observed to comfort and encourage us.
_Direct._ XI. Labour to answer the great and holy love of angels with
such great and holy love to them, as may help you against your
unwillingness to die, and make you long for the company of them whom
you so much love. And when death seemeth terrible to you because the
world to come seems strange, remember that you are going to the
society of those angels, that rejoiced in your conversion, and
ministered for you here on earth, and are ready to convoy your souls
to Christ.[205] Though the thoughts of God and our blessed Mediator
should be the only final object to attract our love, and make us long
to be in heaven, yet under Christ, the love and company of saints and
angels must be thought on to further our desires and delight: for even
in heaven God will not so be all to us, as to use no creature for our
comfort; otherwise the glorified humanity of Christ would be no means
of our comfort there; and the heavenly Jerusalem would not then have
been set out to us by its created excellencies, as it is Rev. xxi.
xxii.; nor would it be any comfort to us in the kingdom of God that we
shall be with Abraham, Isaac, and Jacob, Luke xiii. 28; Matt. viii.
11.
_Direct._ XII. Pray for the protection and help of angels, as part of
the benefits procured for the saints by Christ; and be thankful for it
as a privilege of believers, excelling all the dignities of the
ungodly. And walk with a reverence of their presence, especially in
the worshipping of God. It is not fit such a mercy should be
undervalued or unthankfully received: nor that so ordinary a means of
our preservation should be overlooked, and not be sought of God by
prayer. But the way to keep the love of angels, is to keep up the love
of God; and the way to please them, is to please him; for his will is
theirs.
_Direct._ XIII. In all the worship you perform to God, remember that
you join with the angels of heaven, and bear your part to make up the
concert. Do it therefore with that holiness, and reverence, and
affection, as remembering not only to whom you speak, but also what
companions you have; and let there not be too great a discord either
in your hearts or praises. O think with what lively, joyful minds they
praise their glorious Creator; and how unwearied they are in their
most blessed work! And labour to be like them in love and praise, that
you may come to be equal with them in their glory, Luke xx. 36.
[190] Angelorum vocabulum nomen est officii, non naturæ: nam sancti
illi cœlestis patriæ spiritus, semper sunt spiritus, sed semper
vocari angeli non possunt. Gregor.
[191] Dan. iv. 13; Gen. xxxii. 1, 2; Exod. xxxii. 2; Dan. vi. 22; Acts
xii. 7, 11; 1 Kings xix. 5, 6.
[192] Luke i. 13, 18, 19, 26, 28; ii. 10, 13, 21; Acts x. 7, 22; xii.
8, 9; Dan. iii. 28; vi. 22; Gen. xxiv. 40.
[193] 1 Pet. iii. 22; Matt. xxvi. 53.
[194] Rev. i. 1.
[195] 2 Kings vi. 17.
[196] Dan. iv. 35.
[197] 1 Kings xxii. 19-22; 1 Thess. ii. 18.
[198] Luke i. 19, 26.
[199] Acts vii. 53.
[200] Acts xxvii. 24; Luke i. 13, 30; ii. 10; Dan. x. 12; 2 Kings vi.
16; Gen. xvi. 9, 10; Numb. xxii. 32.
[201] 2 Thess. i. 7, 8; Mark viii. 38; Matt. xxv. 31.
[202] Magna dignitas fidelium animarum ut unaquæque habeat ab ortu
nativitatis in custodiam sui angelum deputatum: imo plures. Hieron.
Luke xx. 36.
[203] Heb. i. 14; Psal. ciii. 20, 21.
[204] Timet angelus adorari ab humana natura, quam videt in Deo
sublimatam. Gregor.
[205] Simus devoti, simus grati tantis custodibus: redamemus eos
quantum possumus, quantum debemus effectuose, &c. Bernard. Væ nobis si
quando provocati sancti angeli peccatis et negligentiis, indignos nos
judicaverint præsentia et visitatione sua, &c. Cavenda est nobis eorum
offensa, et in his maxime exercendum, quibus eos novimus oblectari:
hæc autem placent eis quæ in nobis invenire delectat, ut est
sobrietas, castitas, &c. In quovis angulo reverentiam exhibe angelo,
ne audeas illo presente, quod me vidente non auderes. Bernard.
CASES OF CONSCIENCE, ABOUT MATTERS ECCLESIASTICAL.
READER,
I have something to say to thee of the number of these cases, somewhat
of the order, and somewhat of the manner of handling and resolving
them. I. That they are so many is because there are really so many
difficulties which all men are not able to resolve. That they are no
more, is partly because I could not remember then any more that were
necessarily to be handled, and I was not willing to increase so great
a book with things unnecessary.
II. As to the order, I have some reasons for the order of most of
them, which would be too tedious to open to you. But some of them are
placed out of order, because, 1. I could not remember them in due
place. 2. And great haste allowed me not time to transpose them. If
you say that in such a work I should take time, I answer, You are no
competent judges, unless you knew me and the rest of my work, and the
likelihood that my time will be but short. They that had rather take
my writings with such defects which are the effects of haste, than
have none of them, may use them, and the rest are free to despise them
and neglect them. Two or three questions about the Scripture, I would
have put nearer the beginning if I could have time; but seeing I
cannot, it is easy for you to transpose them in the reading.
III. The resolution of these cases so much avoideth all the extremes,
that I look they should be displeasing to all that vast number of
christians, who involve themselves in the opinions and interests of
their several sects as such, and that hold the faith of our Lord Jesus
Christ with respect of persons. But there will be still a certain
number of truly catholic, impartial readers, whose favourable
acceptance I confidently prognosticate; and who, being out of the
dust, and noise, and passions of contending sides and parties, and
their interests, will see a self-evidencing light in those solutions,
which are put off here briefly, without the pomp of formal
argumentation, or persuading oratory. The Eternal Light revealeth
himself to us, by Christ who is the Light of the world, and by the
illumination of the Spirit and word of light; that we may walk in the
light, as the children of light, till we come to the world of glorious
everlasting light. And what other defect soever our knowledge have, if
any man hath knowledge enough to kindle in him the love of God, the
same is known of him, and therefore is beloved by him, and shall be
blessed with and in him for ever, 1 Cor. viii. 1-3.
Quest. I. _How to know which is the true church, among all pretenders,
that a christian's conscience may be quiet in his relation and
communion._
I have written so much of this already in four books, (viz. one
called, "The Safe Religion," another called, "A Key for Catholics,"
another called, "The Visibility of the Church," another called, "A
true Catholic, and the Catholic Church described,") that I shall say
now but a little, and yet enough to an impartial, considerate reader.
The terms must first be opened. 1. By a church is meant a society of
christians as such. And it is sometimes taken narrowly, for the body
or members as distinct from the head, as the word kingdom is taken for
the subjects only as distinct from the king; and sometimes more fully
and properly for the whole political society, as constituted of its
head and body, or the _pars imperans et pars subdita_.
2. The word church thus taken, signifieth sometimes the universal
church called catholic, which consisteth of Christ and his body
politic, or mystical; and sometimes some part only of the universal
church. And so it is taken either for a subordinate, political part,
or for a community, or a part considered as consociate, but not
political; or as many particular, political churches agreeing and
holding concord and communion without any common head, save the
universal Head.
3. Such political churches are either of divine constitution and
policy, or only of human.
2. By christians, I mean such as profess the essentials of the
christian religion. For we speak of the church as visible.
3. By true, may be meant, either reality of essence, opposite to that
which is not really a church in this univocal acception; or else sound
and orthodox, in the integrals, as opposite to erroneous and defiled
with much enormity. And now I thus decide that question.
_Prop._ I. The true catholic church consisteth of Christ the Head, and
all christians as his body, or the members. As the kingdom consisteth
of the king and his subjects.[206]
_Prop._ II. As all the sincere heart-covenanters make up the church as
regenerate, and mystical or invisible; so all that are christened,
that is, baptized, and profess consent to all the essentials of the
baptismal covenant, not having apostatized, nor being by lawful power
excommunicated, are christians, and make up the church as
visible.[207]
_Prop._ III. Therefore there is but one universal church, because it
containeth all christians; and so leaveth out none to be the matter of
another.[208]
_Prop._ IV. It is not ignorance or error about the mere integrals of
christianity, which maketh them no christians who hold the essentials,
that is, the baptismal covenant.[209]
_Prop._ V. That the baptismal covenant might be rightly understood and
professed, the churches have still used the creed as the explication
of the covenant, in point of faith; and taken it for the symbol of the
christian belief. And no further profession of faith was or is to be
required, as necessary to the being of christianity.[210]
_Prop._ VI. If proud usurpers or censurers take on them to
excommunicate, or unchristian, or unchurch others, without authority
and cause, this maketh them not to be no christians, or no churches,
that are so used.[211]
_Prop._ VII. Therefore to know which is the true catholic or universal
church, is but to know who are baptized, professed christians.[212]
_Prop._ VIII. The reformed churches, the Lutherans, the Abassines, the
Coptics, the Syrians, the Armenians, the Jacobites, the Georgians, the
Maronites, the Greeks, the Moscovites, and the Romanists, do all
receive baptism in all its visible essentials, and profess all the
essentials of the christian religion, though not with the same
integrity.[213]
_Prop._ IX. He that denieth any one essential part, in itself, is so a
heretic as to be no christian, nor true member of the church, if it be
justly proved or notorious: that is, none ought to take him for a
visible christian, who know the proof of his denying that essential
part of christianity, or to whom it is notorious.[214]
_Prop._ X. He that holdeth the essentials primarily, and with them
holdeth some error which by unseen consequence subverteth some
essential point, but holdeth the essentials so much faster, that he
would forsake his error if he saw the inconsistence, is a christian
notwithstanding; and if the name heretic be applicable to him, it is
but in such a sense, as is consistent with christianity.[215]
_Prop._ XI. He that is judged a heretic and no christian justly by
others, must be lawfully cited, and heard plead his cause, and be
judged upon sufficient proof, and not unheard, or upon rash
presumption.[216]
_Prop._ XII. Christianity and heresy being personal qualities, and no
where found but in individuals, nor one man guilty of another's error,
it followeth that it is single persons upon personal guilt that must
be judged.[217]
_Prop._ XIII. Any man may judge another to be a christian or heretic,
by a private judgment of discerning, or the reason which guideth all
human actions; but only church rulers may judge him by that public
judgment, which giveth or denieth him his public privileges and
communion.[218]
_Prop._ XIV. If by notorious injustice church rulers condemn
christians as no christians, though they may thereby deny them
communion with those public assemblies which they govern, yet do they
not oblige the people to take such injured persons for no christians.
Else they might oblige all to believe a lie, to consent to malicious
injuries, and might disoblige the people from truth, righteousness,
and charity.[219]
_Prop._ XV. There is no one natural or collective head and governor of
all the churches in the world (the universal church) but Jesus Christ;
and therefore there is none that by such governing power, can
excommunicate any man out of the universal church; and such usurpation
would be treason against Christ, whose prerogative it is.[220]
_Prop._ XVI. Yet he that deserveth to be excommunicated from one
church, deserveth to be excommunicated by and from all, if it be upon
a cause common to all; or that nullifieth his christianity.[221]
_Prop._ XVII. And where neighbour churches are consociate and live in
order and concord, he that is orderly excommunicate from one church,
and it be notified to the rest, should not be taken into the communion
of any of the rest, till he be cleared, or become fit for their
communion.[222] But this obligation ariseth but from the concord of
consociate churches, and not from the power of one over the rest; and
it cannot reach all the world, where the person cometh not, nor was
ever known; but only to those who through neighbourhood are capable of
just notice, and of giving or denying communion to that person.
_Prop._ XVIII. From all this it is clear, that it is not either
papists alone, or Greeks alone, or protestants alone, or any party of
christians, who are the universal church, seeing that church
containeth all christians.[223] And that reviling others (yea, whole
nations) as heretics, schismatics, and no christians or churches, will
no more prove the revilers to be the only church or christians, than
want of love will prove a man to be one of Christ's disciples, who by
love are known to all men to be his.
_Prop._ XIX. It is therefore the shameful language of distracted men,
to cry out against other christian nations, It is not you, but we that
are the catholic or universal church. And our shameful controversy,
which of them is the catholic, is no wiser than to question, Whether
it be this house or that which is the street? Or this street or that
which is the city? Or whether it be the kitchen, or the hall, or the
parlour which is the house? Or the hand, or foot, or eye which is the
man? O when will God bring distracting teachers to repentance, and
distracted people to their wits?[224]
_Prop._ XX. There is great difference in the purity or soundness of
the several parts of the universal church; some being more orthodox
and holy, and some defiled with so many errors and sins, as to make it
difficult to discern whether they do not deny the very essentials.[225]
_Prop._ XXI. The reformed churches are the soundest and purest that we
know in the world, and therefore their privilege exceeding great,
though they are not all the universal church.
_Prop._ XXII. Particular churches consisting of lawful pastors and
christian people associated for personal communion in worship and holy
living, are societies or true churches of Christ's institution, and
the chief parts of the universal church; as cities and corporations
are of the kingdom.[226]
_Prop._ XXIII. There are thousands of these in the world, and a man
may be saved in one, as well as in another; only the purest give him
the best advantages for his salvation; and therefore should be
preferred by all that are wise and love their souls, so far as they
are free to choose their communion.
_Prop._ XXIV. The case then being easily resolved, (which is the true
church?) viz. All christians as christians are the catholic or
universal church;[227] and all congregations afore described, of true
pastors and christians, being particular true churches, differing only
in degrees of purity, he is to be suspected as a designing deceiver
and troubler of the world, that pretending to be a learned man and a
teacher, doth still perplex the consciences of the ignorant with this
frivolous question, and would muddy and obscure this clear state of
the case, lest the people should rest in the discerned truth.
_Prop._ XXV. The papal church as such, being no true church of
Christ's institution, (of which by itself anon,) it followeth that a
papist as a papist is no member of the church of Christ, that is, no
christian.[228] But yet, whether the same person may not be a papist
and a christian, and so a member of the catholic church, we shall anon
inquire.
_Prop._ XXVI. There are many things which make up the fitness and
desirableness of that particular church, which we should prefer or
choose for our ordinary personal communion:[229] as, 1. That it be the
church of that place where we dwell; if the place be so happy as to
have no divided churches, that it be the sole church there; however,
that it be so near as to be fit for our communion. 2. That it be a
church which holdeth communion with other neighbour churches, and is
not singular or divided from them; or at least not from the generality
of the churches of Christ; nor differeth in any great matters from
those that are most pure. 3. That it be under the reputation of
soundness with the other churches aforesaid, and not under the scandal
of heresy, schism, or gross corruption among those that live
about.[230] 4. That it be under the countenance and encouraging favour
of the christian magistrate. 5. That it be the same church of which
the rest of the family which we are of be members; that husband and
wife, parents and children, masters and servants, be not of several
churches. 6. That the pastors be able teachers, prudent guides, and
of holy lives, and diligent in their office. 7. That the pastors be
regularly called to their office. 8. That the members be intelligent,
peaceable, and of holy, temperate, and righteous lives. But when all
these cannot be had together, we must choose that church which hath
those qualifications which are most needful, and bear with tolerable
imperfections. The most needful are the first, second, and sixth of
these qualifications.
_Prop._ XXVII. He that is free, should choose that church which is the
fittest for his own edification; that is, the best pastors, people,
and administrations.
_Prop._ XXVIII. A man's freedom is many ways restrained herein. As, 1.
When it will tend to a greater public hurt, by disorder, ill example,
division, discouragement, &c. 2. When superiors forbid it; as
husbands, parents, masters, magistrates. 3. By some scandal. 4. By the
distance or inconvenience of our dwelling. 5. By differences of
judgment, and other causes of contention in the said churches; and
many other ways.[231]
_Prop._ XXIX. A free man who removeth from one church to another for
his edification, is not therefore a separatist or schismatic; but it
must not be done by one that is not free, but upon such necessity as
freeth him.
_Prop._ XXX. It is schism or sinful separation to separate from, 1. A
true church as no true church. 2. From lawful worship and communion,
as lawful; but of this more in its proper place.
[206] 1 Cor. xi. 3; xii. 12; Eph. i. 22, 23; 1 Cor. vi. 15; xii. 27.
[207] Eph. iv. 4, 5; Matt. xxviii. 19, 20.
[208] Eph. iv. 4, 5; 1 Cor. xii. 12; Mark xvi. 16.
[209] Rom. xiv. 1, 6, 7; xv. 1, 3, 4.
[210] 1 Cor. xv. 1, 2, &c.; Matt. xxviii. 19, 20.
[211] Rom. xiv. 3, 4.
[212] Rom. vi. 1, 2, &c.
[213] Eph. iv. 4, 5.
[214] Tit. iii. 10; 3 John.
[215] James iii. 2; Phil. iii. 15, 16; Heb. v. 1, 2.
[216] Tit. iii. 10; Matt. xviii. 15.
[217] Ezek. xviii. 17; Gen. xviii. 23-25.
[218] 1 Cor. x. 15; Acts i. 19; 1 Cor. v. 3-5; xi. 3.
[219] Matt. v. 11, 12; John xvi. 2.
[220] 1 Cor. xii. 27-29; Eph. iv. 5-7; 1 Cor. i. 12, 13; iii. 22, 23;
Eph. v. 23; iv. 15; Col. i. 18; ii. 19.
[221] 3 John.
[222] Eph. v. 11; 1 Cor. v. 11.
[223] 1 Cor. xii. 12; John xiii. 35; 1 Cor. xiii. 1, 2, &c.
[224] 1 Cor. xii. 12; vi. 17; x. 17; Eph. iv. 3, &c.
[225] Gal. iv. 11, 12.
[226] Rev. iii. 8-12; ii. 10, 11; Acts xiv. 22; Tit. i. 5; Rom. xvi.
4, 16; 1 Cor. vii. 17; xi. 16; xiv. 33, 44; 2 Thess. i. 4; Rev. ii.
23.
[227] 1 Cor. i. 13; Rom. xvi. 17; Acts xx. 30.
[228] Acts ii. 44; 1 Cor. i. 10; 1 Thess. v. 12, 13.
[229] Heb. x. 25; 1 Tim. iii. 7; 3 John 12.
[230] Acts xvi. 32, 34; x. 2, 22; xviii. 8; Col. iv. 15.
[231] Of these things I have said so much in my "Cure of Church
divisions," and in the "Defence" of it, and in the end of my "Reas. of
Christ. Relig." Consect. i. and ii. that I pass them over here with
the more brevity.
Quest. II. _Whether we must esteem the church of Rome a true church?
And in what sense some divines affirm it, and some deny it._
Want of some easy distinguishing hath made that seem a controversy
here, which is so plain, that it can hardly be any at all to
protestants, if the question had been but truly stated.[232]
Remember therefore that by a church is meant, not a mere company of
christians, any how related to each other; but a society consisting of
an ecclesiastical head and body, such as we call a political society.
2. And that we speak not of an accidental head (such as the king is,
because he governeth them _suo modo_ by the sword); for that is not an
essential constitutive part; but of a constitutive ecclesiastical head
and body. 3. That the question is not, Whether the church of Rome be a
part of the church, but whether it be a true church? And now I answer,
1. To affirm the church of Rome to be the catholic or universal
church, is more than to affirm it to be a true catholic church, that
is, a true part of the catholic church: and is as much as to say that
it is the whole and only church, and that there is no other; which is
odious falsehood and usurpation, and slander against all other
churches.
2. The church of Rome is so called in the question, as it is a policy
or church in a general sense; and the meaning of the question is,
Whether it be a divine, or a human or diabolical policy; a lawful
church.
3. The church of Rome is considered, 1. Formally, as a church or
policy. 2. Materially, as the singular persons are qualified. It is
the form that denominateth. Therefore the question must be taken of
the Roman policy, or of the church of Rome as such; that is, as it is
one ruler pretending to be the vicarious, constitutive, governing head
of all Christ's visible church on earth, and the body which owneth him
in this relation.
4. Therefore I conclude (and so do all protestants) that this policy
or church of Rome is no true church of Christ's instituting or
approbation, but a human, sinful policy, formed by the temptation of
Satan, the prince of pride, deceit, and darkness. The proof of which
is the matter of whole loads of protestant writings. And indeed the
proof of their policy being incumbent on themselves, they fail in it,
and are still fain to fly to pretended, false tradition for proof, in
which the sophisters know that either they must be judges themselves,
and it must go for truth because they say it; or else that if they can
carry the controversy into a thicket or wood of fathers and church
history, at least they can confound the ignorant, and evade
themselves. Of this see my "Disput. with Johnson," and my "Key for
Catholics," &c.
5. The bishop of the English papists, Smith called bishop of
Chalcedon, in his Survey, c. v. saith, "To us it sufficeth that the
bishop of Rome is St. Peter's successor; and this all the fathers
testify, and all the catholic church believeth; but whether it be
_jure divino_ or _humano_, is no point of faith." The like hath
Davenport,[233] called Fransc. a Sancta Clara more largely. By this
let the reader judge whether we need more words to prove their church
to be such as Christ never instituted, when the belief of their divine
right is no part of their own faith.
6. If the church of Rome in its formal policy be but of human
institution, it is, 1. Unnecessary to salvation. 2. Unlawful; because
they that first instituted it had no authority so to do, and were
usurpers. For either the makers of it were themselves a church or no
church. If no church, they could not lawfully make a church. Infidels
or heathens are not to be our church makers. If a church, then there
was a church before the church of Rome, and that of another form. And
if that former form were of Christ's institution, man might not change
it; if not, who made that form? and so on.
7. Our divines therefore that say that the church of Rome is a true
church, though corrupt, do not speak of it formally as to the papal
policy or headship, but materially. 1. That all papists that are
visible christians are visible parts of the universal church. 2. That
their particular congregations considered abstractedly from the Roman
headship may be true particular churches, though corrupt; which yet
being the only difficulty shall be the matter of our next inquiry.
[232] See Mr. Barton's and Bp. Hall's contest hereabouts.
[233] System. Fidei.
Quest. III. _Whether we must take the Romish clergy for true ministers
of Christ? And whether their baptism and ordination be nullities?_
I join these two distinct questions together for brevity.
I. As true signifieth regularly called, so they are commonly irregular
and not true ministers. But as true signifieth real opposed to a
nullity, so it is now to be further considered.
The doubt lieth either of the sufficiency of his call, or of somewhat
that is supposed to destroy it by contradiction or redundancy. 1.
Whether he want any thing of absolute necessity to the office, who is
called in the church of Rome? or, 2. Whether there be any thing in his
office or entrance, which nullifieth or invalidateth that which else
would be sufficient?
For the first doubt, it is not agreed on among papists or protestants
what is of necessity to the being of the office. Some think real
godliness in the person is necessary; but most think not. Some think
that visible, that is, seeming professed godliness, not disproved by
mortal sin, is necessary; and some think not. Some think the people's
election is necessary, and that ordination is but _ad bene esse_; and
some think ordination necessary _ad esse_, and election _ad bene
esse_, or not at all; and some think both necessary _ad esse_, and
some neither. Some think the election of the people is necessary, and
some think only their consent is necessary, though after election by
others; some think it must be the consent of all the flock, or near
all; and some only of the major part; and some of the better part,
though the minor. Some think the ordination of a diocesan bishop
necessary _ad esse_, and some not. Some think the truth of the
ordainers' calling, or power, to be necessary to the validity of his
ordination, and some not. Some think the number of two, or three, or
more ordainers to be necessary, and some not. Some think it necessary
to the validity of the ministry that it come down from the apostles by
an uninterrupted succession of truly ordained bishops, and some think
not. Some few think that the magistrates' command or licence is
necessary, and only it, and most deny both. Johnson, alias Terret, the
papist, in his Disputation against me, maintaineth that consecration
is not necessary _ad esse_, nor any one way of election, by these or
those, but only the church's reception upon such an election as may
give them notice, and which may be different, according to different
times, places, and other circumstances.
In the midst of these confusions, what is to be held? I have opened
the case as fully and plainly as I can, in my second "Disput. of
Church Government," about ordination, to which I must refer the
reader: only here briefly touching upon the sum.
1. There are some personal qualifications necessary to the being of
the office, (of which anon,) and some only to the well-being.[234]
2. The efficient conveying cause of power or office, is God's will
signified in his own established law; in which he determineth that
such persons so called shall receive from him such power, and be
obliged to such office administrations.[235]
3. Any providence of God which infallibly or satisfactorily notifieth
to the church, who these persons are, that receive such power from
God, doth oblige them to submit to them as so empowered.
4. God's ordinary established way of regular designation of the
person, is by the church's consent, and the senior pastor's
ordination.
5. By these actions they are not the proper donors or efficients of
the power, or office given, but the consent of the people and the
ordination do determine of the recipient, and so are regularly _causa
sine qua non_ of his reception. And the ordination is moreover a
solemn investiture in the office, as when a servant is sent by
delivering a key to deliver possession of a house, by his master's
consent, to him that had before the owner's grant; and so it
ceremoniously entereth him into visible possession; like the
solemnizing of marriage, or the listing of a soldier, &c.
6. The people's consent (before or after) is not only by institution,
but naturally necessary, that a man become a pastor to those persons
(for no man can learn, obey, &c. without consent): but it is not of
necessity to the being of the ministry in general, or in the first
instant: a man without it may be authorized as a minister to go preach
the gospel for conversion, and baptize and gather churches, though not
to be their stated pastor.
7. When death, distance, corruption, heresy, or malignity of pastors
within reach, maketh it impossible to have ordination, God's choice of
the person may be notified without it: as by, 1. Eminent
qualifications. 2. The people's real necessities. 3. And the removal
of impediments, and a concurrence of inviting opportunities and
advantages. 4. And sometimes the people's desire. 5. And sometimes the
magistrate's commission or consent; which though not absolutely
necessary in themselves, yet may serve to design the person and invest
him, when the ordinary way faileth; which is all that is left to man
to do, to the conveyance of the power.
The case being thus stated, as to what is necessary to give the power
or office, we may next inquire whether any papist priest have such
power, by such means.
And, 1. We have sufficient reason to judge that many of them have all
the personal qualifications which are essentially necessary. 2. Many
among them have the consent of a sober christian people (of which more
anon). And Mr. Jacob, who was against bishops and their ordination,
proveth at large, that by election or consent of the people alone, a
man may be a true pastor, either without such ordination, or
notwithstanding both the vanity and error of it. 3. Many of them have
ordination by able and sober bishops; if that also be necessary. 4. In
that ordination, they are invested in all that is essential to the
pastoral office.
So that I see not that their calling is a nullity through defect of
any thing of absolute necessity to its being and validity; though it
be many ways irregular and sinful.
II. We are next therefore to inquire whether any contradicting
additions make null that which else would be no nullity. And this is
the great difficulty. For as we accuse not their religion for having
too little, but too much, so this is our chief doubt about their
ministry.
And, 1. It is doubted, as to the office itself, whether a mass priest
be a true minister, as having another work to do, even to make his
Maker, and to give Christ's real flesh with his hands to the people;
and to preach the unsound doctrines of their church; and these seem to
be essential parts of his function.
The case is very bad and sad; but that which I said about the heresies
or errors which may consist with christianity, when they overthrow it
but by an undiscerned consequence, must be here also considered. The
prime part of their office is that (as to the essentials) which Christ
ordained: this they receive, and to this they sew a filthy rag of
man's devising; but if they knew this to be inconsistent with
christianity or the essentials of the ministry, we may well presume
(of many of them) they would not receive it. Therefore as an error
which consequentially contradicteth some essential article of faith,
nullifieth not his christianity who first and fastest holdeth the
faith, and would cast away the error if he saw the contradiction, (as
Davenant, Morton, and Hall have showed, Epist. Conciliat.) so is it to
be said as to practical error in the present case. They are their
grievous errors and sins, but, for aught I see, do not nullify their
office to the church. As a mass priest, he is no minister of Christ
(as an anabaptist is not as a re-baptizer, nor a separatist as a
separater, nor an antinomian, or any erroneous person, as a preacher
of that error); but as a christian pastor ordained to preach the
gospel, baptize, administer the Lord's supper, pray, praise God, guide
the church, he may be.
The same answer serveth to the objection as it extendeth to the
erroneous doctrines which they preach, which are but by consequence
against the essentials of religion.
2. But it is a greater doubt, Whether any power of the ministry can be
conveyed by antichrist, or from him? and whether God will own any of
antichrist's administrations? Therefore seeing they profess themselves
to have no office but what they receive from the pope, and Christ
disowning his usurpation, the same man cannot be the minister of
Christ and antichrist; as the same man cannot be an officer in the
king's army and his enemies'.
But this will have the same solution as the former. If this antichrist
were the open, professed enemy to Christ, then all this were true:
because their corrupt additions would not by dark consequences, but so
directly contain the denial of christianity or the true ministry, that
it were not possible to hold both. But (as our divines commonly note)
antichrist is to sit in the temple of God, and the pope's treason is
under pretence of the greatest service and friendship to Christ,
making himself his vicar-general without his commission. So they that
receive power from him, do think him to be Christ's vicar indeed, and
so renounce not Christ, but profess their first and chief relation to
be to him, and dependence on him, and that they would have nothing to
do with the pope, if they knew him to be against Christ. And some of
them write, that the power or office is immediately from Christ, and
that the pope, ordainers, and electors do but design the person that
shall receive it (because else they know not what to say of the
election and consecration of the pope himself, who hath no superior).
And the Spanish bishops in the council of Trent held so close to this,
that the rest were fain to leave it undetermined; so that it is no
part of their religion, but a doubtful opinion, Whether the power of
bishops be derived from the pope, though they be governed by him?
But as to the other, the case seemeth like this: if a subject in
Ireland usurp the lieutenancy, and tell all the people that he hath
the king's commission to be his lieutenant, and command all to submit
to him, and receive their places from him, and obey him; and the king
declareth him a traitor, (antecedently only by the description of his
laws,) and maketh it the duty of the subjects to renounce him; those
now that know the king's will, and yet adhere to the usurper, though
they know that the king is against it, are traitors with him: but
those from whom he keepeth the knowledge of the laws, and who for want
of full information believe him to be really the king's lieutenant,
(and specially living where all believe it,) but yet would renounce
him if they knew that he had not the king's commission; these are the
king's subjects, though in ignorance they obey a usurper. And on this
account it is that Archbishop Usher concluded, that an ignorant papist
might be saved, but the learned hardly. But when the learned, through
the disadvantages of their education, are under the same ignorance,
being learned but on one side but to their greater seduction, the case
may be the same.
The same man therefore may receive an office from Christ, who yet
ignorantly submitteth to the pope, and receiveth corrupt additions
from him.
But suppose I be mistaken in all this, yet to come to the second
question,
III. Whether baptism and ordination given by them be nullities? I
answer, no; on a further account, 1. Because that the ministry which
is a nullity to the receiver, (that is, God will punish him as a
usurper,) may yet perform those ministerial acts which are no
nullities to the church.[236] Else how confused a case would all
churches be in! For it is hard ever to know whether ministers have all
things essential to their office. Suppose a man be ignorant, or a
heretic against some essential article of faith; or suppose that he
feigned orders of ordination when he had none; or that he was ordained
by such as really had no power to do it; or suppose he pretended the
consent of the majority of the people, when really the greater part
were for another: if all this be unknown, his baptizing and other
administrations are not thereby made nullities to the church, though
they be sins in him. The reason is, because that the church shall not
suffer, nor lose her right for another man's sin! When the fault is
not theirs, the loss and punishment shall not be theirs. He that is
found in possession of the place, performeth valid administration to
them that know not his usurpation, and are not guilty of it. Otherwise
we should never have done re-baptizing, nor know easily when we
receive any valid administrations, while we are so disagreed about the
necessaries of the office and call; and when it is so hard in all
things to judge of the call of all other men.
2. And as the papists say, that a private man or woman may baptize in
extremity, so many learned protestants think, that though a private
man's baptism be a sin, yet it is no nullity, though he were known to
be no minister.
And what is said of baptism, to avoid tediousness, you may suppose
said of ordination, which will carry the first case far, as to the
validity of the ministry received by papists' ordination, as well as
of baptism and visible christianity received by them. For my part, God
used Parson's "Book of Resolution corrected," so much to my good, and
I have known so many eminent christians, and some ministers, converted
by it, that I am glad that I hear none make a controversy of it,
whether the conversion, faith, or love to God be valid, which we
receive by the books or means of any papist?
[234] Eph. iv. 6-11.
[235] Matt, xxviii. 11, 20; Tit. i. 5; Acts xx. 28; xiv. 23; 1 Pet. v.
2.
[236] Matt. vii. 23-25; Phil. i. 15-17; Mark ix. 40.
Quest. IV. _Whether it be necessary to believe that the pope is the
antichrist?_
It is one question, whether he be antichrist? and another, whether it
be necessary to believe it? To the first I say, 1. There are many
antichrists: and we must remove the ambiguity of the name, before we
can resolve the question. If by antichrist be meant, one that usurps
the office of a universal vicar of Christ, and constituting and
governing head of the whole visible church, and hereby layeth the
ground of schisms, and contentions, and bloodshed in the world, and
would rob Christ of all his members, who are not of the pope's
kingdom, and that formeth a multifarious ministry for this service,
and corrupteth much of the doctrine, worship, and discipline of the
church, in this sense no doubt but the pope is antichrist.
But if by antichrist be meant him particularly described in the
Apocalypse and Thessalonians, then the controversy _de re_, is about
the exposition of those dark prophecies. Of which I can say no more
but this, 1. That if the pope be not he, he had ill luck to be so like
him. 2. That Dr. More's moral arguments, and Bishop Downham's and many
others' expository arguments, are such as I cannot answer. 3. But yet
my skill is not so great in interpreting those obscure prophecies, as
that I can say, I am sure that it is the pope that they speak of, and
that Lyra, learned Zanchy, and others that think it is Mahomet, or
others that otherwise interpret them, were mistaken.
II. But to the second question, I more boldly say, 1. That every one
that indeed knoweth this to be the sense of those texts, is bound to
believe it.
2. But that God, who hath not made it of necessity to salvation to
understand many hundred plainer texts, nor absolutely to understand
more than the articles and fundamentals of our religion, hath much
less made it necessary to salvation to understand the darkest
prophecies.
3. And that as the suspicion should make all christians cautelous what
they receive from Rome, so the obscurity should make all christians
take heed, that they draw from it no consequences destructive to love,
or order, or any truth, or christian duty. And this is the advice I
give to all.
Quest. V. _Whether we must hold that a papist may be saved?_
This question may be resolved easily from what is said before.
1. A papist as a papist, that is, by popery, will never be saved, no
more than a man's life by a leprosy.
2. If a papist be saved, he must be saved against, and from popery,
either by turning from the opinion, and then he is no papist, or by
preserving his heart from the power of his own opinions.[237] And the
same we may say of every error and sin. He that is saved, must be
saved from it, at least from the power of it on the heart, and from
the guilt of it by forgiveness.
3. Every one that is a true, sincere christian in faith, love, and
true obedience, shall be saved, what error soever he hold that doth
consist with these.
4. As many antinomians and other erroneous persons, do hold things
which by consequence subvert christianity; and yet not seeing the
inconsistence, do hold christianity first and faster, in heart and
sincere practice, and would renounce their error if they saw the
inconsistence, so is it with many papists. And that which they hold
first, and fastest, and practically, doth save them from the power,
operations, and poison of their own opinions: as an antidote or the
strength of nature may save a man from a small quantity of poison.
5. Moreover we have cause to judge that there are millions among the
papists, corrupted with many of their lesser errors, who yet hold not
their greater; that believe not that none are christians but the
pope's subjects, and that Christ's kingdom and the pope's are of the
same extent, or that he can remit men's pains in another world, or
that the bread and wine are no bread and wine, or that men merit of
God in point of commutative justice, or that we must adore or worship
the bread, or yet the cross or image itself, &c. or that consent to
abundance of the clergy's tyrannical usurpations and abuses: and so
being not properly papists, may be saved, if a papist might not. And
we the less know how many or few among them are really of the clergy's
religion and mind, because by terror they restrain men from
manifesting their judgment, and compel them to comply in outward
things.
6. But as fewer that have leprosies, or plagues, or that take poison,
escape, than of other men, so we have great cause to believe, that
much fewer papists are saved, than such as escape their errors. And
therefore all that love their souls should avoid them.
7. And the trick of the papists who persuade people that theirs is the
safest religion, because we say that a papist may be saved, and they
say that a protestant cannot, is so palpable a cheat, that it should
rather deter men from their way. For God is love; and he that dwelleth
in love dwelleth in God; and all men must know us to be Christ's
disciples, by loving one another; and he that saith he loveth God, and
loveth not his brother, is a liar; and charity believeth all things
credible. That religion is likest to be of God which is most
charitable, and not that which is most uncharitable, and malicious,
and like to Satan.
To conclude, no man shall be saved for being no papist, much less for
being a papist. And all that are truly holy, heavenly, humble lovers
of God, and of those that are his servants, shall be saved. But how
many such are among the papists, God only knoweth who is their Judge.
* * * * *
The questions whether the Greeks, Abassines, Nestorians, Eutychians,
antinomians, anabaptists, &c. may be saved, must be all resolved as
this of the papists, allowing for the different degrees of their
corruption. And therefore I must desire the reader to take up with
this answer for all, and excuse me from unnecessary repetition.
As for such disputers as my antagonist Mr. Johnson, who insisteth on
that of Tit. iii. 10, "A man that is an heretic--is condemned of
himself;" when he hath proved that the word heretic hath but one
signification, I will say as he doth. Till then, if he will try who
shall be damned by bare equivocal words, without the definition, let
him take his course, for I will be none of his imitators.
[237] Vid. Hun. Eccl. Rom. non est christiana: et Perkins. A papist
cannot go beyond a reprobate.
Quest. VI. _Whether those that are in the church of Rome, are bound to
separate from it? And whether it be lawful to go to their mass or
other worship?_
These two also for brevity I join together.
I. To the first, we must distinguish of separation: 1. It is one thing
to judge that evil which is evil, and separate from it in judgment. 2.
It is another thing to express this by forbearing to subscribe, swear,
or otherwise approve that evil. 3. And another thing to forbear
communion with them in the mass and image worship, and gross or known
sins. 4. And another thing to forbear all communion with them, even as
to baptism and other lawful things. 5. And another thing to use some
open detestations or protestations against them.
2. And we must distinguish much of persons, whether they be ministers
or people, free or bound, as wives, children, &c. And now I answer,
1. There is no question but it is a duty to judge all that evil which
is evil among the papists or any other.
2. It is the duty of all to forbear subscribing, swearing to, or
otherwise approving evil.
3. It is the duty of all mass priests to renounce that part of their
calling, and not to administer their mass, or any other unlawful
thing.
4. It is the duty of all private christians to forbear communion in
the mass, because it is a kind of idolatry, while they worship apiece
of bread as God; as also image worship, and all other parts of their
religion, in which they are put upon sin themselves, or that which is
notorious scandal and symbolizing with them in their bread worship, or
rather corruptions of the substance of God's ordinances.
5. It is their duty who have fit opportunity, (when it is like to do
more good than harm,) to protest against the papal corruptions where
they are, and to declare their detestation of them.
6. It is the duty of those that have children to be baptized or
catechised, to make use of more lawful and sound ministers, when they
may be had, rather than of a papist priest.
7. But in case they cannot remove, or enjoy better, I think it is
lawful, 1. To let such baptize their children, rather than leave them
unbaptized. 2. To let their children be taught by them to read, or in
arts and sciences, or the catechism, and common principles of
religion, so they will mix no dangerous errors. 3. And to hear those
of them preach, who preach soundly and piously (such as were Gerrhard,
Zutphaniensis, Thaulerus, Ferus, and many more). 4. And to read such
good books as these now mentioned have written. 5. And to join with
them in such prayers as are sound and pious, so they go no further.
8. And wives, children, and such other as are bound, and cannot
lawfully remove, may stay among them, and take up with these helps,
dealing faithfully in abstaining from the rest.
II. The second question is answered in this. Only I add, that it is
one thing to be present as Elias was, in a way of opposition to them;
or as disputants are, that open their errors; or as a wise man may go
to hear or see what they do, without compliance, as we read their
books; and it is another thing to join with them in their sinful
worship, or scandalously to encourage them in it by seeming so to do.
See Calv. contr. Nicod. &c.
Quest. VII. _Whether the true calling of the minister by ordination or
election, &c. be necessary to the essence of the church?_
By a church here we mean a political society of christians, and not
any assembly or community. And no doubt pastor and flock are the
constitutive parts of such a church; and where either of them are
notoriously wanting, it is notorious that there is no true church.
Therefore all the doubt is, whether such parts of his call be
necessary to the being of the ministry, or not? And here we must
conclude, that the word ministry and church are ambiguous. By a
minister or pastor is meant, either one that God so far owneth as to
accept and justify his administrations as for himself, even his own
good and salvation; or one whose administrations God will own, accept,
and bless to the people.
I. In the former sense, 1. He is no true minister that wanteth the
essential qualifications of a minister, viz. that hath not, (1.) The
understanding and belief of all the essential articles of faith,
without heresy. (2.) Tolerable ability to teach these to the people,
and perform the other essentials of his office. (3.) Sincere
godliness, to do all this in love and obedience to God as his servant,
in order to life eternal. 2. And he is thus no true pastor as to God's
acceptance of himself, who hath not a lawful calling; that is, (1.)
Ordination, when it may be had. (2.) The consent or reception of that
church of which he pretendeth to be pastor, which is still necessary,
and must be had, if ordination cannot.
II. But in the second sense, he is a pastor so far as that God will
own his administrations as to the people's good, who, 1. Hath
possession. 2. And seemeth to them to have necessary qualifications,
and a lawful call, though it prove otherwise, so be it, it be not
through their wilful fault, that he is culpable, or they mistaken in
him. If he be not a true believer, but an infidel, or heretic, he is
no minister as to himself, that is, God will use him as a usurper that
hath no title:[238] but if he profess to be a believer when he is not,
he is a true pastor visibly to the people; otherwise they could never
know when they have a pastor: even as real faith makes a real
christian, and professed faith makes a visible christian, so is it as
to the ministry. If he seem to understand the articles of faith, and
do not, or if he seem to have due ordination when he hath not, if he
be upon this mistake accepted by the people, he is a true visible
pastor as to them, that is, as to their duty and benefit, though not
as to himself. Yea, the people's consent to his entrance is not
necessary _ad esse_, nor to his relation neither, so far as to justify
himself, but to his administrations and to his relation, so far as
their own right and benefit are interested in it. So that two things
are necessary to such a visible pastor as shall perform valid
administrations to the church: 1. Seeming necessary qualifications and
calling to it. 2. Possession, by the people's reception or consent to
his administrations and relation so far as to their benefit.
And, III. Thus also we must distinguish of the word church. It is, 1.
Such an entire christian society as hath a minister or pastor whose
office is valid as to himself and them; or it is such a society only
as hath a pastor whose office is valid to them but not to himself. Let
us not confound the question _de re_ and _de nomine_. These societies
differ as is said. Both may fitly be called true churches.
As it is with a kingdom which hath a rightful prince, and one that
hath a usurper, so it is here. 1. If it have a rightful king accepted,
it is a kingdom in the fullest sense. 2. If it have a usurper accepted
as king, it is a kingdom, but faulty. 3. If the usurper be only so far
accepted as that the people consent not to his entrance, no, nor his
relation so as to justify his title, but wish him cast out if they
could procure it; but yet consent to receive that protection and
justice which is their own due from the possessor, and consent to his
relation only thus far, this is a kingdom truly, but more defective or
maimed than the first. 4. But if the people do not so much as receive
him, nor submit to his administrations, he is but a conqueror, and not
a king, and it is (in respect to him) no kingdom (though in respect to
some other that hath title and consent, without actual possession of
the administration, it may be a kingdom). And this is the true and
plain solution of this question, which want of distinction doth
obscure.
[238] Acts i. 17; Matt. vii. 23.
Quest. VIII. _Whether sincere faith and godliness be necessary to the
being of the ministry? And whether it be lawful to hear a wicked man,
or take the sacrament from him, or take him for a minister?_
This question receiveth the very same solution with the last
foregoing, and therefore I need not say much more to it.
I. The first part is too oft resolved mistakingly on both extremes.
Some absolutely saying that godliness or faith is not necessary to the
being of the ministry; and some that it is necessary. Whereas the true
solution is as aforesaid; sincere faith and godliness are necessary to
make a man a minister so far as that God will own and justify him as
sent by himself, as to his own duty and benefit: for he cannot be
internally and heartily a christian pastor that is no christian, nor a
minister of God who is not godly, that is, is not truly resigned to
God, obeyeth him not and loveth him not as God. But yet the reality
of these are not necessary to make him a visible pastor, as to the
people's duty and benefit.
2. But the profession of true faith and godliness is necessary so far,
as that without it the people ought not to take him for a visible
minister (as the profession of christianity is to a visible
christian).
3. And in their choice they ought to prefer him _cæteris paribus_,
whose profession is most credible.
_Object._ That which maketh a minister is gifts and a calling, which
are distinct from grace and real christianity. _Answ._ Every minister
is a christian, though every christian be not a minister or pastor:
therefore he that is a visible pastor must visibly or in profession
have both.
_Object._ But a man may be a christian, without saving grace or
godliness. _Answ._ As much as he may be godly without godliness. That
is, he may be visibly a christian and godly, without sincere faith or
godliness, but not without the profession of both. It is not possible
that the profession of christianity in the essentials, can be without
the profession of godliness; for it includeth it.
II. To the other question I answer, 1. A man that professeth
infidelity or impiety, yea, that professeth not faith and godliness,
is not to be taken for a minister, or heard as such.
2. Every one that professeth to stand to his baptismal covenant
professeth faith and godliness.
3. He that by a vicious life or bad application of doctrine
contradicteth his profession, is to be lawfully accused of it, and
heard speak for himself, and to be cast out by true church justice,
and not by the private censure of a private person.
4. Till this be done, though a particular private member of the church
be not bound to think that the minister is worthy, nor that the church
which suffereth and receiveth him doth well, yet they are bound to
judge him one who by the church's reception is in possession, and
therefore a visible pastor, and to submit to his public
administrations; because it is not in a private man's power, but the
church's, to determine who shall be the pastor.
5. But if the case be past controversy and notorious, that the man is
not only scandalous, and weak, and dull, and negligent, but also
either, 1. Intolerably unable; 2. Or an infidel, or gross heretic; 3.
Or certainly ungodly; a private man should admonish the church and
him, and in case that they proceed in impenitency, should remove
himself to a better church and ministry. And the church itself should
disown such a man, and commit their souls to one that is fitter for
the trust.
6. And that church or person who needlessly owneth such a pastor, or
preferreth him before a fitter, doth thereby harden him in his
usurpation, and is guilty of the hurt of the people's souls, and of
his own, and of the dishonour done to God.
Quest. IX. _Whether the people are bound to receive or consent to an
ungodly, intolerable, heretical pastor, yea, or one far less fit and
worthy than a competitor, if the magistrate command it, or the bishop
impose him?_
For the deciding of this, take these propositions.
1. The magistrate is authorized by God to govern ministers and
churches, according to the orders and laws of Christ (and not against
them); but not to ordain or degrade, nor to make ministers or unmake
them, nor to deprive the church of the liberty settled on it by the
laws of Christ.
2. The bishops or ordainers are authorized by Christ to judge of the
fitness of the person to the office in general, and solemnly to invest
him in it, but not to deprive the people of their freedom, and
exercise of the natural care of their own salvation, or of any liberty
given them by Christ.
3. The people's liberty in choosing or consenting to their own
pastors, to whom they must commit the care of their souls, is partly
founded in nature, (it being they that must have the benefit or loss,
and no man being authorized to damn or hazard men's souls, at least
against their wills,) and partly settled by Scripture, and continued
in the church above a thousand years after Christ, at least in very
many parts of it.[239] See Blondel's "Full Proof de jure plebis in
regim. Eccles." Hildebertus Cænoman. (alias Turonensis) even in his
time showeth, that though the clergy were to lead, and the people to
follow, yet no man was to be made a bishop, or put upon the people,
without their own consent: Epist. 12. Bibl. Pet. to. iii. p. 179.
Filesacus will direct you to more such testimonies. But the thing is
past controversy. I need not cite to the learned the commonly cited
testimony of Cyprian, _Plebs maximam habet potestatem indignos
recusandi, &c._ And indeed in the nature of the thing it cannot be:
for though you may drench a mad-man's body by force, when you give him
physic, you cannot so drench men's souls, nor cure them against their
wills.
4. Not that the people's consent is necessary to the general office of
a gospel minister, to preach and baptize; but only to the
appropriation or relation of a minister to themselves; that is, to the
being of a pastor of a particular church as such, but not of a
minister of Christ as such.
5. A man's soul is of so great value above all the favour of man, or
treasures of this world, that no man should be indifferent to what
man's care he doth commit it; nor should he hazard it upon the danger
of everlasting misery, for fear of displeasing man, or being accused
of schism or disorder.
6. There is as great difference between an able, learned, judicious,
orthodox, godly, diligent, lively teacher, and an ignorant, heretical,
ungodly, dull, and slothful man, as there is between a skilful and an
ignorant pilot at sea; or between an able, experienced, faithful
physician, and an ignorant, rash, and treacherous one, as to the
saving men's lives. And he that would not take a sot or an empiric for
his physician, who were like to kill him, and refuse the counsel of an
able physician, in obedience to a magistrate or bishop, hath as little
reason to do the like by his soul; nor should he set less by that than
by his life.[240] And if Paul said, We have this power for edification
and not for destruction, we may say so of all magistrates and bishops.
Sober divines have lately showed their error who teach men that they
must be ready to submit to damnation if God require it, or to suppose
that his glory and our salvation are separable ends; because damnation
is a thing which nature necessitateth man not to desire or intend! And
shall we ascribe more to a magistrate than to God? and say that we
must cast our souls on a likelihood of damnation to keep order and in
obedience to man? No man can be saved without knowledge and holiness:
an ignorant, dead, ungodly minister is far less likely to help us to
knowledge and holiness, than an able, holy man. To say God can work by
the unfittest instrument is nothing to the purpose; till you prove
that God would have us take him for his instrument, and that he useth
equally to work by such, as well as by the fit and worthy, or that we
expect wonders from God, and that ordinarily without tempting him!
yea, when such a usurper of the ministry is like to damn himself, as
well as the people.
And here to lenify the minds of Ithacian prelates towards those that
seek their own edification, in such a case as this, or that refuse
unworthy pastors of their imposing, I will entreat them to censure
those near them no more sharply than they do the persons in these
following instances. Yea, if a separatist go too far, use him no more
uncharitably, than you would do these men.
(1.) Gildas Brit. is called Sapiens, and our eldest writer; and yet he
calleth the multitude of the lewd British clergy whom he reprehendeth
in his "Acris Correptio," traitors and no priests; and concludeth
seriously, that he that calleth them priests, is not _eximius
christianus_, any excellent christian. Yet those few that were pious
he excepteth and commendeth. Shall he account them no priests, for
their sinfulness, and will you force others, not only to call them
priests, but to commit their souls to such men's conduct? when Christ
hath said, "If the blind lead the blind, both will fall into the
ditch?" and Paul, "Take heed unto thyself and unto thy doctrine; for
in so doing, thou shalt both save thyself and them that hear
thee?"[241]
The second is our second (and first English) historian, Beda, and in
him the famous Johannes Episc. Hagulstadensis Eccles. who, as he
reporteth, wrought very great miracles, as Eccles. Hist. lib. v. cap.
2-5, is to be read. This man had one Herebaldus in his clergy, after
an abbot; who himself told Beda as followeth:--That this Johannes Ep.
cured him miraculously of a perilous hurt, taken by disobedient
horsemanship; and when he recovered, he asked him, whether he were
sure that he was baptized? who answered, That he knew it past doubt,
and named the presbyter that baptized him. The bishop answered him, If
thou wast baptized by that priest, thou wast not rightly baptized: for
I know him, and that when he was ordained presbyter, he was so dull of
wit, that he could not learn the ministry of catechising and
baptizing. Wherefore I commanded him altogether to give over the
presumption of this ministry, which he could not altogether fulfil.
And having thus said, he himself took care to catechise me the same
hour; and--being cured--_vitali etiam unda perfusus sum_, I was
baptized.
I commend not this example of re-baptizing, the rather because it
seems the priest was not deposed till after he had baptized
Herebaldus: but if he went so far as to re-baptize, and account the
baptism a nullity, which was done by an unable, insufficient
presbyter, though rightly ordained, judge but as favourably of men
that avoid such presbyters in our age.
The third instance shall be that of Cyprian, and all the worthy
bishops in the councils of Carthage in his time, who re-baptized those
baptized by heretics. And consider withal that in those times many
were called heretics whom we call but schismatics, that drew disciples
after them into separated bodies and parties, speaking perverse
things, though not contrary to the very essentials of religion, Acts
xx. 30. I justify not their opinion: but if so many holy bishops
counted the very baptism of such a nullity, be not too severe and
censorious against those that go not at all so far from an
insufficient, or ungodly, or grossly scandalous man, for the mere
preservation of their own souls.
To these I will add the saying of one of the honester sort of Jesuits,
Acosta; and in him of an ancienter than he: lib. iv. c. 1. p. 354. de
reb. Indic. He extolleth the words of Dionysius Epist. viii. ad
Demoph. which are, _Si igitur quæ illuminat sacerdotum est sancta
distinctio, proculdubio ille a sacerdotali ordine et virtute omnino
prolapsus est, qui illuminans non est, multoque sane magis qui neque
illuminatus est. Atque mihi quidem videtur audax nimium hujusmodi est,
si sacerdotalia munia sibi assumit; neque metuit, neque veretur ea quæ
sunt divina præter meritum persequi; putatque ea latere Deum, quorum
sibi ipse conscius sit; et se Deum fallere existimat, quem falso
nomine appellat patrem; audetque scelestas blasphemias suas (neque
enim preces dixerim) sacris aris inferre; easque super signa illa
divina, ad Christi similitudinem dicere. Non est iste sacerdos; non
est; sed infestus, atrox, dolosus, illusor sui, et lupus in dominicam
gregem ovina pelle armatus. His plura aut majora de evangelici
ministerii et culmine et præcipitio qui expectat, cuique ad
resipiscendum non ista sufficiunt, infatuatum se juxta Domini
sententiam, et nullo unquam sale saliri posse demonstrat._ I will not
English it, lest those take encouragement by it who are bent to the
other extreme.
7. Yet it will be a great offence, if any censorious, self-conceited
person shall on this pretence set up his judgment of men's parts, to
the contempt of authority, or to the vilifying of worthy men; and
especially if he thereby make a stir and schism in the church, instead
of seeking his own edification.
8. Yea, if a minister be weaker, yea, and colder and worse than
another, yet if his ministry be competently fitted to edification, he
that cannot leave him and go to a better, without apparent hurt to the
church, and the souls of others, by division, or exasperating rulers,
or breaking family order, or violating relative duties, must take
himself to be at present denied the greater helps that others have,
and may trust God in the use of those weaker means, to accept and
bless him; because he is in the station where he hath set him. This
case therefore must be resolved by a prudent comparing of the good or
hurt which is like to follow, and of the accidents or circumstances
whence that must be discerned.
[239] In the time of the Arian emperors the churches refused the
bishops whom the emperors imposed on them, and stuck to their own
orthodox bishops; especially at Alexandria and Cæsarea, after the
greatest urgency for their obedience.
[240] Matt. xvi. 26; Prov. x. 32; xix. 8; Luke xii. 4.
[241] Matt. xv. 14; 1 Tim. iv. 6, 16; Matt. xvi. 6; xxiv. 4. Mark iv.
24; Luke viii. 18; Matt. xxiii. 16.
Quest. X. _What if the magistrate command the people to receive one
pastor, and the bishops or ordainers another, which of them must be
obeyed?_
1. The magistrate, and not the bishop or people, (unless under him,)
hath the power and disposal of the circumstantials or accidents of the
church; I mean of the temple, the pulpit, the tithes, &c.[242] And he
is to determine what ministers are fit either for his own countenance
or toleration, and what not. In these therefore he is to be obeyed
before the bishops or others.
2. If a pope or prelate of a foreign church, or any that hath no
lawful jurisdiction or government over the church that wanteth a
pastor, shall command them to receive one, their command is null, and
to be contemned.
3. Neither magistrate nor bishop, as is said, may deny the church or
people any liberty which God in nature, or Christ in the gospel, hath
settled on them, as to the reception of their proper pastors.
4. No bishop, but only the magistrate, can compel by the sword the
obedience of his commands.
5. If one of them command the reception of a worthy person, and the
other of an intolerable one, the former must prevail, because of
obedience to Christ, and care of our souls.
6. But if the persons be equal, or both fit, the magistrate is to be
obeyed, if he be peremptory in his commands, and decide the case in
order to the peace or protection of the church; both because it is a
lawful thing, and because else he will permit no other.
7. And the rather because the magistrate's power is more past
controversy, than, whether any bishop, pastor, or synod, can any
further than by counsel and persuasion, oblige the people to receive a
pastor.
[242] See more of this after.
Quest. XI. _Whether an uninterrupted succession either of right
ordination or of conveyance by jurisdiction, be necessary to the being
of the ministry, or of a true church?_
The papists have hitherto insisted on the necessity of successive
right ordination; but Voetius _de desperata Causa Papatus_ hath in
this so handled them, and confuted Jansenius, as hath indeed showed
the desperateness of that cause: and they perceive that the papacy
itself cannot be upheld by that way; and therefore Johnson, alias
Terret, in his rejoinder against me, now concludeth, that it is not
for want of a successive consecration that they condemn the church of
England, but for want of true jurisdiction, because other bishops had
title to the places whilst they were put in; and that successive
consecration (which we take to include ordination) is not necessary to
the being of ministry or church. And it is most certain to any man
acquainted in church history, that their popes have had a succession
of neither. Their way of election hath been frequently changed,
sometimes being by the people, sometimes by the clergy, sometimes by
the emperors, and lastly by the cardinals alone. Ordination they have
sometimes wanted, and a layman been chosen; and oft the ordination
hath been by such as had no power according to their own laws. And
frequent intercisions have been made, sometimes by many years'
vacancy, when they had no church (and so there was none on earth, if
the pope be the constitutive head) for want of a pope: sometimes by
long schisms, when of two or three popes, no one could be known to
have more right than another, nor did they otherwise carry it, than by
power at last: sometimes by the utter incapacity of the possessors,
some being laymen, some heretics and infidels, so judged by councils
at Rome, Constance, Basil; and Eugenius the fourth continued after he
was so censured, and condemned, and deposed by the general council. I
have proved all this at large elsewhere.
And he that will not be cheated with a bare sound of words, but will
ask them, whether by a succession of jurisdiction, they mean
efficient, conveying jurisdiction in the causers of his call, or
received jurisdiction in the office received, will find that they do
but hide their desperate cause in confusion and an insignificant
noise. For they maintain that none on earth have an efficient
jurisdiction in making popes. For the former pope doth not make his
successor; and both electors, ordainers, and consecrators, yea, and
the people receiving, they hold to be subjects of the pope when made,
and therefore make him not by jurisdiction giving him the power.
Therefore Johnson tells me, that Christ only, and not man, doth give
the power, and they must needs hold that men have nothing to do but
design the person recipient by election and reception, and to invest
him ceremonially in the possession. So that no efficient jurisdiction
is here used at all by man. And for received jurisdiction, 1. No one
questioneth but when that office is received which is essentially
governing, he that receiveth it receiveth a governing power, or else
he did not receive the office. If the question be only, whether the
office of a bishop be an office of jurisdiction, or contain
essentially a governing power, they make no question of this
themselves. So that the noise of successive jurisdiction is vanished
into nothing. 2. And with them that deny any jurisdiction to belong to
presbyters, this will be nothing as to their case, who have nothing
but orders to receive.
They have nothing of sense left them to say but this, That though the
efficient jurisdiction which maketh popes be only in Christ, because
no men are their superiors, yet bishops and presbyters who have
superiors, cannot receive their power but by an efficient power of
man, which must come down by uninterrupted succession.
_Answ._ 1. And so if ever the papal office have an intercision, (as I
have proved it hath had as to lawful popes,) the whole catholic church
is nullified; and it is impossible to give it a new being, but by a
new pope.
But the best is, that by their doctrine indeed they need not to plead
for an uninterrupted succession either of popes, bishops, or
presbyters, but that they think it a useful cheat to perplex all that
are not their subjects. For if the papacy were extinct a hundred
years, Christ is still alive; and seeing it is no matter _ad esse_ who
be the electors or consecraters, so it be but made known conveniently
to the people, and men only elect and receive the person, and Christ
only giveth the power, (by his stated law,) what hindereth after the
longest extinction or intercision, but that somebody, or some sort of
person, may choose a pope again, and so Christ make him pope? And thus
the catholic church may die and live again by a new creation, many
times over.
And when the pope hath a resurrection after the longest intercision,
so may all the bishops and priests in the world, because a new pope
can make new bishops, and new bishops can make new priests. And where
then is there any show of necessity of an uninterrupted succession of
any of them? All that will follow is, that the particular churches die
till a resurrection; and so doth the whole church on earth every time
the pope dieth, till another be made, if he be the constitutive head.
2. But as they say that Christ only efficiently giveth the power to
the pope, so say we to the bishops or pastors of the church. For there
is no act of Christ's collation to be proved, but the Scripture law or
grant: and if that standing law give power to the pope, when men have
but designed the person, the same law will do the same to bishops or
pastors; for it establisheth their office in the same sort. Or rather
in truth there is no word, that giveth power to any such officer as a
universal head or pope, but the law for the pastoral office is
uncontrovertible.
And what the Spanish bishops at Trent thought of the Divine right of
the bishop's office, I need not mention.
I shall therefore thus truly resolve the question.
1. In all ordinations and elections, man doth but first choose the
recipient person. 2. And ceremoniously and ministerially invest him in
the possession when God hath given him the power; but the efficient
collation or grant of the power is done only by Christ, by the
instrumentality of his law or institution. As when the king by a
charter saith, Whoever the city shall choose, shall be their mayor,
and have such and such power, and be invested in it by the recorder or
steward: here the person elected receiveth all his power from the king
by his charter, (which is a standing efficient, conveying it to the
capable chosen person,) and not from the choosers or recorder; only
the last is as a servant to deliver possession. So is it in this case.
2. The regular way of entrance appointed by Christ to make a person
capable, is the said election and ordination. And for order sake where
that may be had, the unordained are not to be received as pastors.
3. If any get possession, by false, pretended ordination or mission,
and be received by the church. I have before told you that he is a
pastor as to the church's use and benefit, though not to his own. And
so the church is not extinct by every fraudulent usurpation or
mistake, and so not by want of a true ordination or mission.
4. If the way of regular ordination fail, God may otherwise (by the
church's necessity, and the notorious aptitude of the person) notify
his will to the church, what person they shall receive; (as if a
layman were cast on the Indian shore and converted thousands, who
could have no ordination;) and upon the people's reception or consent,
that man will be a true pastor.
And seeing the papists in the conclusion (as Johnson _ubi supra_) are
fain to cast all their cause on the church's reception of the pope,
they cannot deny reasonably but _ad esse_ the church's reception may
serve also for another officer; and indeed much better than for a
pope. For, 1. The universal church is so great, that no man can know
when the greater part receiveth him, and when not, except in some
notorious declarations. 2. And it is now known, that the far greater
part of the universal church (the Greeks, Armenians, Abassines,
Coptics, protestants, &c.) do not receive the Roman head. 3. And when
one part of Europe received one pope, and another part another pope,
for above forty years together, who could tell which of the parties
was to be accounted the church? It was not then known, and is not
known yet to this day; and no papist can prove it, who affirmeth it.
As a church, e. g. Constantinople, may be gathered, or _oriri de novo_
where there is none before, so may it be restored where it is extinct.
And possibly a layman (as Frumentius and Edesius in the Indies) may be
the instrument of men's conversion. And if so, they may by consent
become their pastors, when regular ordination cannot be had.
I have said more of this in my "Disputations of Church Government,"
disp. ii. The truth is, the pretence of a necessity of uninterrupted,
successive ordination, mission, or jurisdictional collation _ad esse_,
to the being of ministry or church, is but a cheat of men that have an
interest of their own which requireth such a plea, when they may
easily know, that it would overthrow themselves.
Quest. XII. _Whether there be, or ever was, such a thing in the world,
as one catholic church, constituted by any head besides or under
Christ?_
The greatest and first controversy between us and the papists, is not
what man or politic person is the head of the whole visible church;
but, whether there be any such head at all, either personal, or
collective, monarchical, aristocratical, or democratical under Christ,
of his appointment or allowance? or any such thing as a catholic
church so headed or constituted? Which they affirm and we deny. That
neither pope nor general council is such a head, I have proved so
fully in my "Key for Catholics" and other books, that I will not here
stay to make repetition of it. That the pope is no such head, we may
take for granted, 1. Because they bring no proof of it, whatever they
vainly pretend. 2. Because our divines have copiously disproved it, to
whom I refer you. 3. Because the universal church never received such
a head, as I have proved against Johnson. 4. And whether it be the
pope, their bishop of Chalcedon, _ubi supra_, et Sancta Clara,
"System. Fid." say is not _de fide_.
That a council is no such head I have largely proved as aforesaid,
part ii. "Key for Catholics." And, 1. The use of it being but for
concord proveth it. 2. Most papists confess it. 3. Else there should
be seldom any church in the world for want of a head, yea, never any.
For I have proved there and to Johnson, that there never was a true
general council of the universal church; but only imperial councils of
the churches under one emperor's power, and those that having been
under it, had been used to such councils; and that it is not a thing
ever to be attempted or expected, as being unlawful and morally
impossible.[243]
[243] See also my "Reasons of Christian Religion," Cons. ii. of the
interest of the church.
Quest. XIII. _Whether there be such a thing as a visible catholic
church? And what it is?_
The ancients differently used the terms, a catholic church, and, the
catholic church. By the first they meant any particular church which
was part of the universal; by the second they meant the universal
church itself.[244] And this is it that we now mean. And I answer
affirmatively, there is a visible universal church, not only as a
community, or as a kingdom distinct from the king, but as a political
society.
2. This church is the universality of baptized visible christians
headed by Jesus Christ himself.[245]
There is this, and there is no other upon earth. The papists say, that
this is no visible church because the Head is not visible.
I answer, 1. It is not necessary that he be seen, but visible: and is
not Christ a visible person?
2. This church consisteth of two parts, the triumphant part in glory,
and the militant part; and Christ is not only visible but seen by the
triumphant part: as the king is not seen by the ten-thousandth part of
his kingdoms, but by his courtiers and those about him, and yet he is
king of all.
3. Christ was seen on earth for above thirty years; and the kingdom
may be called visible, in that the King was once visible on earth, and
is now visible in heaven: as if the king would show himself to his
people but one year together in all his life.
4. It ill becometh the papists of any men, to say that Christ is not
visible, who make him, see him, taste him, handle him, eat him, drink
him, digest him in every church, in every mass throughout the year,
and throughout the world; and this not as divided, but as whole
Christ.
_Object._ But this is not _quatenus_ regent.
_Answ._ If you see him that is regent, and see his laws and gospel
which are his governing instruments, together with his ministers who
are his officers, it is enough to denominate his kingdom visible.
5. The church might be fitly denominated visible _secundum quid_, if
Christ himself were invisible; because the politic body is visible,
the dispersed officers, assemblies, and laws are visible. But sure all
these together may well serve for the denomination.
[244] 1 Cor. xii. 12, and throughout.
[245] Eph. iv. 1, 5-7, 16.
Quest. XIV. _What is it that maketh a visible member of the universal
church? And who are to be accounted such?_
1. Baptism maketh a visible member of the universal church; and the
baptized (as to entrance, unless they go out again) are to be
accounted such.[246]
2. By baptism we mean, open devotion or dedication to God by the
baptismal covenant, in which the adult for themselves, and parents for
their infants, do profess consent to the covenant of grace; which
includeth a belief of all the essential articles of the faith, and a
resolution for sincere obedience; and a consent to the relations
between God and us, viz. that he be our reconciled Father, our
Saviour, and our Sanctifier.
3. The continuance of this consent is necessary to the continuance of
our visible membership.
4. He that through ignorance, or incapacity for want of water, or a
minister, is not baptized, and yet is solemnly or notoriously
dedicated and devoted to God the Father, Son, and Holy Ghost, in the
same covenant, though without the outward sign, and professeth openly
the same religion, is a visible christian, though not by a complete
and regular visibility; as a soldier not listed nor taking his
colours, or a marriage not regularly solemnized, &c.
5. He that forsaketh his covenant by apostasy, or is totally and duly
excommunicated, ceaseth to be a visible member of the church.
[246] Matt. xxviii. 19; Mark xvi. 16.
Quest. XV. _Whether besides the profession of christianity, either
testimony or evidence of conversion, or practical godliness, be
necessary to prove a man a member of the universal visible church?_
1. As the Mediator is the way to the Father, sent to recover us to
God, so christianity includeth godliness; and he professeth not
christianity, who professeth not godliness.[247]
2. He that professeth the baptismal covenant, professeth christianity,
and godliness, and true conversion. And therefore cannot be rejected
for want of a profession of conversion or godliness.
3. But he that is justly suspected not to understand his own
profession, but to speak general words, without the sense, may and
ought to be examined by him that is to baptize him; and therefore
though the apostles among the Jews who had been bred up among the
oracles of God, did justly presume of so much understanding, as that
they baptized men the same day that they professed to believe in
Christ; yet when they baptized converted gentiles, we have reason to
think, that they first received a particular account of their
converts, that they understood the three essential articles of the
covenant.[248] 1. Because the creed is fitted to that use, and hath
been ever used thereunto by the churches, as by tradition from the
apostles' practice. 2. Because the church in all ages, as far as
church history leadeth us upward, hath used catechising before
baptizing; yea, and to keep men as catechumens some time for
preparation. 3. Because common experience telleth us, that multitudes
can say the creed that understand it not.
If any yet urge the apostles' example, I will grant that it obligeth
us when the case is the like (and I will not fly to any conceit of
their heart-searching, or discerning men's sincerity). When you bring
us to a people that before were the visible church of God, and were
all their lifetime trained up in the knowledge of God, of sin, of
duty, of the promised Messiah, according to all the law and prophets,
and want nothing, but to know the Son and the Holy Ghost, that this
Jesus is the Christ, who will reconcile us to God, and give us the
sanctifying Spirit, then we will also baptize men the same day that
they profess to believe in Jesus Christ, and in the Father as
reconciled by him, and the Holy Ghost as given by him. But if we have
those to deal with who know not God, or sin, or misery, or Scripture
prophecies, no nor natural verities, we know no proof that the
apostles so hastily baptized such.
Of this I have largely spoken in my "Treatise of Confirmation."
4. It is not necessary to a man's baptism and first church membership,
that he give any testimony of an antecedent godly life; because it is
repentance and future obedience professed that is his title; and we
must not keep men from covenanting, till we first see whether they
will keep the covenant which they are to make. For covenanting goeth
before covenant keeping: and it is any, the most impious sinner, who
repenteth, that is to be washed and justified as soon as he becometh a
believer.
5. Yet if any that professeth faith and repentance, should commit
whoredom, drunkenness, murder, blasphemy, or any mortal sin, before he
is baptized, we have reason to make a stop of that man's baptism,
because he contradicteth his own profession, and giveth us cause to
take it for hypocritical, till he give us better evidence that he is
penitent indeed.[249]
6. Heart covenanting maketh an invisible church member, and verbal
covenanting and baptism make a visible church member. And he that
maketh a profession of christianity, so far as to declare that he
believeth all the articles of the creed particularly and
understandingly, (with some tolerable understanding, though not
distinct enough and full,) and that he openly devoteth himself to God
the Father, Son, and Spirit, in the vow and covenant of baptism, doth
produce a sufficient title to the relation of a christian and church
member; and no minister may reject him, for want of telling when, and
by what arguments, means, order, or degrees he was converted.
7. They that forsake these terms of church entrance, left us by Christ
and his apostles, and used by all the churches in the world, and
reject those that show the title of such a profession, for want of
something more, and set up other, stricter terms of their own, as
necessary to discover men's conversion and sincerity, are guilty of
church tyranny against men, and usurpation against Christ; and of
making engines to divide the churches, seeing there will never be
agreement on any human devised terms, but some will be of one side,
and some of another, when they forsake the terms of Christ.
8. Yet if the pastor shall see cause upon suspicion of hypocrisy, _ad
melius esse_, to put divers questions to one man more than to another,
and to desire further satisfaction, the catechumens ought in
conscience to answer him, and endeavour his satisfaction. For a
minister is not tied up to speak only such or such words to the
penitent; and he that should say, I will answer you no further than to
repeat the creed, doth give a man reason to suppose him either
ignorant or proud, and to suspend the reception of him, though not to
deny it. But still _ad esse_ no terms must be imposed as necessary on
the church, but what the Holy Ghost by the apostles hath established.
[247] John xiv. 6; 1 Tim. iii. 16; vi. 3, 11; 2 Pet. i. 3.
[248] Acts ii. 38, 39.
[249] Cor. vi. 9, 10; Tit. iii. 3-5; Eph. ii. 1-3; Acts ii. 37, 38.
Quest. XVI. _What is necessary to a man's reception into membership in
a particular church, over and above this foresaid title? whether any
other trials, or covenant, or what?_
1. A particular church is a regular part of the universal, as a city
of a kingdom, or a troop of an army.
2. Every man that is a member of the particular church, is a member of
the universal; but every one that is a member of the universal church,
is not a member of a particular.
3. Every particular church hath its own particular pastor, (one or
more,) and its own particular place or bounds of habitation or
residence; therefore he that will be a member of a particular church,
1. Must cohabit, or live in a proximity capable of communion. 2. And
must consent to be a member of that particular church, and to be under
the guidance of its particular pastor, in their office work. For he
cannot be made a member without his own consent and will; nor can he
be a member, that subjecteth not himself to the governor or guide.
4. He therefore that will intrude into their communion and privileges
without expressing his consent beforehand to be a member, and to
submit to the pastoral oversight, is to be taken for an invader.
5. But no other personal qualification is to be exacted of him as
necessary, but that he be a member of the church universal. As he is
not to be baptized again, so neither to give again all that account of
his faith and repentance particularly which he gave at baptism; much
less any higher proofs of his sincerity; but if he continue in the
covenant and church state which he was baptized into, he is capable
thereby of reception into any particular church upon particular
consent. Nor is there any Scripture proof of any new examinations
about their conversion or sincerity, at their removals or entrance
into a particular church.
6. But yet because he is not now looked on only as a covenant maker,
as he was at baptism, but also as a covenant keeper or performer,
therefore if any can prove that he is false to his baptismal covenant,
by apostasy, heresy, or a wicked life, he is to be refused till he be
absolved upon his renewed repentance.
7. He that oft professeth to repent, and by oft revolting into mortal
sin, (that is, sin which showeth a state of death,) doth show that he
was not sincere, must afterward show his repentance by actual
amendment, before he can say, it is his due to be believed.
8. Whether you will call this consent to particular church relation
and duty, by the name of a covenant or not, is but _lis de nomine_: it
is more than mutual consent that is necessary to be expressed; and
mutual consent expressed may be called a covenant.
9. _Ad melius esse_, the more express the consent or covenant is, the
better: for in so great matters men should know what they do, and deal
above-board: especially when experience telleth us, that ignorance and
imagery is ready to eat out the heart of religion in almost all the
churches in the world. But yet _ad esse_ churches must see that they
feign or make no more covenants necessary than God hath made; because
human, unnecessary inventions have so long distracted and laid waste
the churches of Christ.
10. The pastor's consent must concur with the persons to be received:
for it must be mutual consent; and as none can be a member, so none
may be a pastor, against his will.[250] And though he be under
Christ's laws what persons to receive, and is not arbitrary to do what
he list, yet he is the guide of the church, and the discerner of his
own duty. And a pastor may have reasons to refuse to take a man into
his particular charge, without rejecting him as unworthy. Perhaps he
may already have more in number than he can well take care of. And
other such reasons may fall out.
11. In those countries where the magistrate's laws and common consent,
do take every qualified person for a member of that church where his
habitation is, (called a parish,) and to which he ordinarily
resorteth, the pastor that undertaketh that charge, doth thereby seem
to consent to be pastor to all such persons in that parish. And there
cohabitation and ordinary conjunction with the church, may go for a
signification of consent, and instead of more particular contract or
covenant, by virtue of the exposition of the said laws and customs.
Yet so, that a man is not therefore to be taken for a member of the
church merely because he liveth in the parish; for so atheists,
infidels, heretics, and papists may do; but because he is, 1. A
parishioner, 2. Qualified, 3. Joining with the church, and actually
submitting to the ministry.
12. Where there is this much only, it is a sinful slander to say that
such a parish is no true church of Christ; however there may be many
desirable orders wanting to its better being. Who hath the power of
trying and receiving we shall show anon.
[250] Matt. xxviii. 19, 20; Heb. xiii. 7, 17; 1 Thess. v. 12, 13; 1
Tim. v. 17.
Quest. XVII. _Wherein doth the ministerial office essentially
consist?_
The office of the sacred ministry is a mixed relation (not a
simple).[251] I. As the minister is related to Christ, he is his
servant or minister by office; that is, one commissioned by him for
that sacred work: where there is, 1. The commission itself (which is
not particular, but general, in a general law, applicable to each
singular person when qualified). 2. The determination of the
individual person who is to receive it: which consisteth in the call,
which I have opened before and therefore repeat not. Only note again,
1. That by virtue of the general commission or institution of the
office in specie, the power is conveyed from Christ to the individual
person, and that the church (electors or ordainers) are not the
donors, authorizers, or obligers, but only instruments of designing an
apt recipient, and delivering him possession. 2. That by virtue of
this institution, charter, or law commission, it is that the acts of a
man seemingly or visibly called, are valid to the church, though
really he were not ordained or truly called, but deceived them by
hypocritical intrusion.[252]
2. The causation or efficiency of Christ in the making any one a
minister, is, 1. Dispositive, making him a qualified, fit recipient;
2. Then applying the general commission to him, or giving him the
function itself.[253]
1. The dispositive acts of Christ are, 1. Giving him competent
knowledge for a minister. 2. Giving him competent goodness; that is,
love to God, truth, and souls, and willingness for the work. 3. Giving
him competent power and abilities for execution, which is principally
in utterance; and so qualifying his intellect, will, and executive
power.[254]
2. The immediate conveyance or act of collation, is, 1. An obligation
laid on the person to do the work. 2. Authority given him to warrant
him, and to oblige others; that is, a _jus docendi, gubernandi,
&c._