A Christian Directory

Quest. Wherein consisteth the true nature of Pastoral Church Government?

Answ. 1. NOt in any use of the sword or corporal • orce.

2. Not in a power to contradict God's word.

3. Not in a power co-ordinate with Christ's, to do his proper work, or that which hath the same grounds, reasons, and nature.

4. Not in an unquestionable Empire, to command things which none must presume to examine, or judge of by a discerning judgment, whether they be forbidden by God or not.

5. Not now in making a new word of God, or new Articles of faith, or new universal Laws, for the whole Church.

6. Not in anything which derogates from the true power of Magistrates, or Parents, or Masters.

But 1. It is a Ministerial power, of a Messenger or Servant, who hath a commission to deliver his Masters commands and exhortations.

2. As it is over the Laity or flocks, it is a power in the sacred Assemblies to Teach the people by office, and to be their Priests or Guides in holy Worship. 3. And to Rule the Worship-actions for the time, length, method, and orderly performance of them.

3. As to particular persons, it is the power of the Church Keys, which is, 1. To judge who is meet to be by Baptism taken in to the Church, 2. To reprove, exhort and instruct those that by vice or ignorance, in order to Repentance, or Knowledge, or confirmation do need the Pastoral help. 3. To judge who is to be forbidden Church-communion as impenitent; or at • east, with whom that Church must be forbidden to communicate. 4. To judge who is meet for Absolution as a penitent. 5. To deliver men personally a sealed pardon from Christ in his two Sacraments. 6. To visit the sick, and comfort the sad, and resolve the doubting, and help the poor. This is the true Church Government, which is like a Philosophers or Schoolmasters in his School among volunteers, supposing them to have no power of the rod or violence, but only to take in or put out of their Schools: And what • eed is there of an Universal, Patriarchal or National Head, to do any of this work, which is but the Government of a personal Teacher and Conductor; and which worketh only on the Conscience?

4. But besides this there is a necessity of Agreeing in the right management of this work: which needeth no new Head, but only the Consultations of the several Bishops or Pastors, and the Magistrates civil rule, or extrinsic Episcopacy (as Constantine called it.)

5. And besides this there is need to Ordain Pastors and Bishops in the Church. And this is not done by any source neither; but 1. By Judging what men are fit, 2. By persuading the people to consent and receive them, and 3. By Investing them by a Delivery of possession by Imposition of hands. Now for all this, there needs no human species of Bishops or Churches to be made.

6. Besides this there is need of some oversight of these Pastors and Ministers and fixed Bishops when they are made; and of some General care of Pastors and people, if they decline to Heresies, errors, vices, or lukewarmness: But for this, 1. When Magistrates have done their part, 2. And neighbor Ministers to one another, 3. And the consociated Bishops to the particular ones: 4. And unfixed Ministers have done their part in the places where occasionally they come, If moreover any General Pastors or Arch-bishops are necessary, to rebuke, direct, and persuade the Bishops or their flocks, by messengers, Epistles or in presence, no doubt but God hath appointed such as the successors of the Apostles, Evangelists and other General Ministers of those first times. But if no such thing be appointed by Christ, we may be sure it is not necessary nor best.

If it were but considered that the Ruling power in the Church is so inseparable from the Teaching power, that it is exercised by Teaching and only by God's word, (either generally, or personally applied) and that upon none but those that willingly and by consent receive it, it would quiet the world about these matters. And O that once Magistrates would take the Sword wholly to themselves, and leave Church power to work only by its proper strength and virtue, and then all things would fall into joint again; Though the Ithacians would be displeased.

Quest. 58. Whether any part of the proper Pastoral or Episcopal power may be given or deputed to a Lay man, or to one of any other office, or the proper work may be performed by such?

Answ. 1. SUch Extrinsical, or Circumstantial, or Accidental actions as are afore-mentioned may be done by deputies or others (As calling the Church together, summoning offenders, recording actions, &c. )

2. The proper Episcopal or Pastoral work or office cannot be deputed, in whole or part, any other way than by Communication, which is, by Ordination, or making another to be of the same office. For if it may be done by a Lay man, or one that is not of the same order and office, then it is not to be called any proper part of the Pastoral or Episcopal office: If a Lay man, may Baptize, or administer the Sacrament of Christ's Body and Blood, or may ordain, or excommunicate (ecclesiastically) or Absolve, merely because a Bishop authorizeth or biddeth him, Then 1. What need Christ have made an office work of it, and persons be Devoted and Consecrated to it?

2. And why may not the people's election and the Kings Commission serve to enable a Lay man to do it? For if Commanding only be proper to the Bishop or Pastor, and executing be common to Lay men, it's certain that the King may Command all Bishops and Pastors to do their office work; And therefore he may command a Lay man to do that which a Bishop may command him to do.

3. And is it not a contradiction to say that a man is a Lay man, or of another Order, who is Authorized by a Bishop, to do a Bishops work or office? When as the office itself is nothing (as is oft said) but an Obligation and Authority to do the work. If therefore a Bishop authorize and oblige any other man to do the proper work of a Bishop or Pastor (to ordain, to baptize, to give the Sacrament of the Eucharist, to Excommunicate, to absolve, &c. ) he thereby maketh that man a Bishop or a Pastor, whatever he call him.

Obj. But doth not a Bishop preach per alios to all his Diocese? and give them the Sacraments per alios, &c?

Answ. Let not the phrase be made the Controversy instead of the Matter. Those other persons are either Ministers of Christ, or Lay men. If Lay men, their actions are unlawful. If Ministers, they are Commissioned officers of Christ themselves, and it is the work of their own office which they do, and it is they that shall have the reward or punishment. But if preaching to all these Churches or giving to all these persons in a thousand Parishes the Sacraments, &c. were the Bishops or Archbishops work, that is, which they are obliged to do, then they would sin in not doing it. But if they are the Governors only of those that are obliged 〈◊〉 do it, and are not obliged to do it themselves, then Governing the doers of it, is only their work; And therefore it is but equivocally said that the work is theirs, which others and not they are obliged to do; and that they do their work per alios, when they do but Govern those others in doing their own work.

Of this read the Lord Bacons Considerations, and Grotius de Imper. sum. Potest. Cir • a Sacra who soundly resolve the case, against doing the Pastoral work per alium.

Quest. 59. May a Lay man preach or expound the Scriptures? Or what of this is proper to the Pastors office?

Answ. 1. NO doubt but there is some Preaching or Teaching and Expounding which a Lay man may use. So did Origen; so did Constantine; so may a King or Judge on the Bench: so may a Parent to his Children, and a Master to his family, and a Schoolmaster or Tutor to his Scholars.

2. It is not any one Method or Sermon-fashion which is proper to a Minister and forbidden to a Lay man: That Method which is most meet to the Matter and hearers, may be used by one as well as by the other.

3. It is not the mere publicness of the Teaching, which must tell us what is unlawful for a Lay man. For Writing and Printing are the most public ways of Teaching; And these no man taketh to be forbidden the Laity. Scaliger, Causabon, Grotius, Erasmus, Constantine, King James, the Lord Bacon, and abundance more Lay men have done the Church great service by their Writings. And Judges on the Bench speak oft Theologically to many.

But that which is proper to the Ministers or Pastors of the Church is, 1. To make a stated office of it, and to be separated, set a part, devoted, or consecrated and appropriated to this sacred work; and not to do it occasionally only, or sometimes, or on the by; but as their Calling and the Employment of their lives.

2. To do it as Called and Commissioned Ministers of Christ, who have a special nunciative and Teaching Authority committed to them; And therefore are in a special manner to be heard, according to their special Authority.

3. To be the stated Teachers of particular Churches, as their Pastors and Guides; (Though they may sometime permit a Lay man when there is cause to Teach them pro tempore ) These three are proper to the Ministerial and Pastors office.

But for the regulating of Lay men's Teaching, 1. They must statedly keep in their families or within their proper bounds.

2. They must not presume to go beyond their abilities; especially in matters dark and difficult.

3. They must not thrust themselves without a just call and need into public or numerous meetings as Teachers, nor do that which savoreth of Pride or Ostentation, or which tendeth to cherish those vices in others.

4. They must not live, or Preach, as from under the Government of the Church Pastors: But being members of their flocks, must do all as under their lawful oversight and guidance: much less must they proudly and schismatically set up themselves against their lawful Pastors, and bring them into contempt to get themselves reputation, and to draw away Disciples after them.

5. Times and places must be greatly distinguished. In Infidel or grossly ignorant Countries, where through the want of Preachers there is a true necessity, men may go much further than in Countries where Teachers and knowledge do abound.

Quest. 60. What is the true sense of the distinction of Pastoral power, in foro interiore & exteriore, rightly used?

Answ. 1. NOt as if the Pastors had any power of the sword or outward force, or of men's Bodies or Estates immediately: For all the Pastoral power is Immediately on the soul, and but secondarily on the body, so far as the persuaded soul will move it. Reason and Love and the Authority of a messenger of Christ, are all the power by which Bishops or Pastors as such can work, in foro interiore vel exteriore; They Rule the body but by Ruling the soul.

2. But the true use of the distinction is only to serve instead of the usual distinction of Public, and personal obligation. It is one thing to satisfy a man's private Conscience about his own personal case or matters: And another thing to oblige the whole Church, or a particular person, of his duty as a member of the society to the rest. When the Pastor Absolveth a penitent person, in foro interiore, that is, in his own Conscience, he delivereth him a discharge in the name of Christ on Condition he be truly penitent: Else not. But in foro exteriore he actually and absolutely restoreth him to his visible state of Church Communion. The rest of the members perhaps may justly think this man unlike to prove a true penitent: And then in foro interiore they are not bound to believe him certainly penitent or pardoned by God: But in foro exteriore that he is restored to Church Communion, and that for order sake they are bound to hold Communion with him, they are bound (internally) to believe. So that it comes near the sense of the distinction of the secret Judgment (of God and Conscience) and Church judgment.

Quest. 61. In what sense is it true that some say, that the Magistrate only hath the External Government of the Church, and the Pastors the Internal?

Answ. 1. NOt as External and Internal are opposed in the nature of the Action. For the Voice of the Pastor in Preaching is External, as well as the Kings.

2. Not as they are opposed in the manner of Reception. For the Ears of the Auditors are external Recipients from the Preacher as well as from the King.

3. Not as distinguishing the parts that are to obey, the duties commanded, and the sins forbidden, as if the King ruled the Body only and the Pastor the soul. For the soul is bound to obey the King, or else the Body could not be bound to obey him; unless by cords. And the Body must obey the Preacher as well as the soul. Murder, drunkenness, swearing, lying, and such other external Vices, are under the Pastors power to forbid in Christ's name, as well as the Kings.

4. Not as if all the external parts or actions of Religion were exempted from the Pastors power. For preaching, praying, reading, Sacraments, Church-assemblies, are external parts of Religion, and under the Pastors care.

But in two respects the External power is only the Kings or Civil Magistrates. 1. As it is denominated from the sword or mulcts or Corporal penalties, which is the external means of execution: Though in this respect the distinction were far more intelligibly expressed by [ The Government by the sword, and by the sacred word. ]

2. But the principal sense of their distinction is the same with Constantine's, who distinguished of a Bishop without and within; or of our common distinction of Intrinsic and Extrinsick Government: And though Internal and External have the same signification, use maketh Intrinsic and Extrinsick more intelligible. And by Internal is meant that power which Intrinsecally belongeth to the Pastors • ffice as Instituted by Christ; and so is Intrinsical to the Pastorship and the Church (as preaching, praying, sacraments, the Keys of Admission and Exclusion, Ordination, &c. ) And by External is meant, that which is Extrinsical to the Pastorship and the Church; which Princes have sometimes granted them, but Christ hath made no part of their office. In this sense the assertion is good and clear and necessary; that the disposal of all things Circa Sacra all accidents and circumstances whatsoever, which by Christ's Institution are not Intrinsical to the Pastorship and Church, but extrinsical, do belong to the power of Kings and Magistrates.

Quest. 62. Is the trial, judgment, or consent of the Laity necessary to the admittance of a member into the Universal or particular Church?

Answ. 1. IT is the Pastors office to bear and exercise the Keys of Christ's Church: Therefore by office he is to Receive those that come in; and consequently to be the tryer and Judge of their fitness.

2. It belongeth to the same office which is to Baptize, to Judge who is to be baptized: Otherwise Ministers should not be rational Judges of their own actions, but the executioners of other men's judgment. It is more the Iudging who is to be baptized, which the Ministers office consisteth in, than in the bare doing of the outward act of Baptizing.

3. He that must be the ordinary Judge in Church-admissions, is supposed to have both Ability and Leisure to make him fit; and Authority and Obligation to do the work.

4. The ordinary body of the Laity have none of all these four qualifications; much less all. 1. They are not ordinarily Able; so to examine a man's faith and resolution with judgment and skill, as may neither tend to the wrong of himself nor of the Church. For it is great skill that is required thereunto. 2. They have not ordinarily Leisure from their proper callings and labors, to wait on such a work as it must be waited on; especially in populous places. 3. They are not therefore obliged to do that which they cannot be supposed to have Ability or Leisure for. 4. And where they have not the other three, they can have no Authority to do it.

5. It is therefore as great a crime for the Laity to usurp the Pastors office in this matter, as in preaching, baptizing or other parts of it.

6. And though Pride often blind men (both people and Pastors ) so as to make them overlook the burden and look only at the Authority and honor; yet is it indeed an intolerable injury to the Laity, if any would lay such a burden on them which they cannot bear, and consequently would make them responsible for the omissions or misdoing of it, to Christ their Judge.

7. There is not so much as any fair pretence for the Laity having power to judge who shall be received into the Universal Church: For who of the Laity should have this power? Not All, nor the Major Vote of the Church: For whoever sought the Votes of all the Christians in the World, before he baptized a man? Not any one particular Church or persons above the rest: For they have no Right to show for it, more than the rest.

8. It is not in the power of the Laity to keep a man out of their own particular Church Communion, whom the Pastor receiveth; Because, as is said, it is his Office to judge and bear the Reyes.

9. Therefore if it be ill done, and an unworthy person be admitted, the Consciences of the people need not accuse themselves of it, or be disturbed, because it is none of their employment.

10. Yet the Liberty of the Church or people must be distinguished from their Governing power, and their Executing duty from the power of Iudging. And so, 1. The people are to be Guided by the Pastors as Volunteers, and not by Violence: And therefore it is the Pastors duty, in all doubtful cases, to give the people all necessary satisfaction, by giving them the Reasons of his doings, that they may understandingly and quietly obey and submit. 2. And in case the people discern any notable appearance of danger, by introducing Heretics and grossly impious men to corrupt the Church, and by subverting the order of Christ, they may go to their Pastors to desire satisfaction in the case. 3. And if by open proof or notoreity it be certain, that by Ignorance, fraud or negligence the Pastors thus corrupt the Church, the people may seek their due Remedy from other Pastors and Magistrates; 4. And they may protest their own dissent from such proceedings; 5. And in case of extremity may cast off Heretical and Impious and Intolerable Pastors, and commit their souls to the conduct of fitter men; As the Churches did against the Arian Bishops, and as Cyprian declareth it his people's duty to do; as is aforesaid.

Quest. 63. What power have the people in Church Censures and Excommunication?

Answ. THis is here adjoined, because it requireth but little more than the foregoing answer.

1. As it is the Pastors office to judge who is to be received, so also to judge who is to be excluded.

2. But the Execution of his sentence belongeth to the people as well as to himself. It is they that either hold Communion with the person, or avoid him.

3. Therefore though ordinarily they must acquiesce in the Pastors judgment, yet if he grossly offend against the Law of God, and would bring them e. g. to communion with heretics and openly impious, and excommunicate the Orthodox and Godly, they may seek their remedy as before.

Quest. 64. What is the people's remedy in case of the Pastors male-administration?

Answ. THis also is here annexed for dispatch, as being almost sufficiently answered already.

1. It must be supposed that all Church disorders and male-administrations cannot be expected to be remedied; but many while we are sinners and imperfect must be born.

2. The first Remedy is to speak submissively to the Pastor of his faults, and to say to Archippus, Take heed to the Ministry which thou hast received: And if he hear not more privately, for the people more openly to warn and entreat him; not as his Governors, but as Christians that have Reason to regard Christ's interest and their own, and have charity to desire his reformation.

2. The next remedy is, to consult with the neighbor Pastors of other Churches, that they may admonish him; not as his Governors, but as neighbor Pastors.

3. The next remedy is to seek redress from those Governors that have power to correct or cast our the intolerable.

4. The last remedy is that of Cyprian, to desert such intolerable Pastors.

But in all this, the people must be sure that they proceed not proudly, ignorantly, erroneously, passionately, factiously, disorderly or rashly.

Quest. 65. May one be a Pastor or a member of a particular Church who liveth so far from it, as to be uncapable of personal Communion with them?

Answ. THe Name is taken from the Relation; and the Relation is founded in Capacity, Right, and Obligation to actual Communion, duties and privileges; 1. He that is so statedly distant is uncapable statedly of Communion, and therefore uncapable of the Relation and Name.

2. He that is but for a Time accidentally so distant, is but for that time uncapable of Communion with them: And therefore retaineth, Capacity, Right and obligation statedly for the future, but not for the present exercise. Therefore he retaineth the Relation and name; in respect to his future intended exercise; but not in so plenary a sense, as he that is capable of present Communion.

3. It is not the length or shortness of the Time of absence that wholly cutteth off or continueth the Relation and Name, but the probability or improbability of a seasonable accession. For if a man be removed but a day, with a purpose to return no more, his relation ceaseth. And if a man be long purposing and probably like to return, and by sickness or otherwise be hindered, it doth not wholly end his relation.

4. If the delay be so long as either maketh the return improbable, or as necessitateth the Church to have another statedly in the Pastors place, where they can have but one, and so the people by taking another, consent (though with grief) to quit their relation and title to the former, there the Relation is at an end.

5. It is a delusory formality of some, that call themselves members of a separated (or other) Church, from which they most ordinarily and statedly live at an utter distance, and yet take themselves to be no members of the Church where they live, and usually join with: And all because they Covenanted with one and not with the other.

Quest. 66. If a man be injuriously suspended or Excommunicated by the Pastor or people, which way shall he have remedy?

Answ. AS is aforesaid in case of male-administration; 1. By admonishing the Pastor or those that wrong him. 2. By consulting Neighbor Pastors, that they may admonish him; 3. By the help of Rulers, where such are, and the Churches good forbids it not. 4. In case of extremity by removing to a Church that will not so injure you. And what needs there anymore, save patience?

Quest. 67. Doth presence always make us guilty of the errors or faults of the Pastor in God's worship, or of the Church? Or in what cases are we guilty?

Answ. 1. IF it always made us guilty no man could join with any Pastor or Church in the world, without being a willful sinner. Because no man worshippeth God without sin, in matter or manner, omission or commission.

2. If it never made us guilty, it would be lawful to join with Mohammedans and Bread-worshippers, &c.

3. Therefore the following decision of the question, in what cases it is a duty or a sin to separate, doth decide this case also. For when separation is no duty, but a sin, there our presence in the Worship is no sin: But when separation is a duty, there our presence is a sin.

4. Especially in these two cases our presence is a sin; 1. When the very Assembly and Worship is so bad as God will not accept, but judgeth the substance of it for a sin. 2. In case we ourselves be put upon any sin in Communion, or as a previous condition of our Communion (As to make some false profession, or to declare our consent to other men's sin, or to commit corporal visible reputative Idolatry, or the like). But the Pastor and Church shall answer for their own faults, and not we, when we have cause to be present, and make them not ours by any sinful action of our own.

Quest. 68. Is it lawful to Communicate in the Sacrament with wicked men?

Answ. THe answer may be gathered from what is said before.

1. If they be so wicked for number, and flagitiousness, and notoriety, as that it is our duty to forsake the Church, then to communicate with them is a sin. Therefore the after resolution of the just causes of separation must be peru • ed. As if a Church were so far defiled with Heresy, or open Impiety, that it were justified by the Major Vote, and bore down Faith and Godliness, and the society were become uncapable of the Ends of Church Association and Communion: In this and other cases it must be deserted.

2. If we d • not perform our own duty to remote unlawful Communions, (whether it be by admonition of the offender or Pastor, or what ever is proved really our duty, ) the omission of that duty is our sin.

3. But if we sin not by omitting our own duty, it will be no sin of ours to communicate with the Church, where scandalous sinners or Heretics are permitted. The Pastors and delinquents sins are not ours.

4. Yea, if we do omit our own duty in order to the remedy, that will not justify us in denying Communion with the Church while wicked men are there; But it will rather aggravate our sin, to omit one duty first, and thence fetch occasion to omit another.

Quest. 69. Have all the members of the Church right to the Lord's Table? And is Suspension lawful?

OF this see the Defense of the Synods Propositions in New England. I answer,

1. You must distinguish between a fundamental Right of State, and an immediate right of present possession; or if you will, Between a Right duly to receive the Sacrament, and a Right to immediate reception simply considered.

2. You must distinguish between a Questioned Controverted right, and an unquestioned right; And so you must conclude as followeth.

1. Every Church-member (at least adult) as such, hath the fundamental right of stated Relation, or a Right duly to receive the Sacrament; that is, To receive it understandingly and seriously at those seasons when by the Pastors it is administered.

2. But if upon faults or accusations, this Right be duly questioned in the Church, it is become a controverted right; and the possession or admission may by the Bishops or Pastors of the Church, be suspended, if they see cause, while it is under trial, till a just decision.

3. Though Infants are true members, yet the want of natural capacity, duly to receive, maketh it unlawful to give them the Sacrament, because it is to be Given only to Receivers, and Receiving is more than eating and drinking; It is Consenting to the Covenant, which is the real Receiving in a moral sense, or at least Consent professed. So that they want not a state of right, as to their Relation, but a natural capacity to Receive.

4. Persons at age who want not the Right of a stated Relation, may have such actual Natural and Moral indispositions, as may also make them for that time unmeet to Receive. As Sickness, Infection, a Journey, persecution, scattering the Church, a Prison: And (morally) 1. Want of necessary knowledge of the nature of the Sacrament (which by the negligence of Pastors or Parents may be the case of some that are but newly past their childhood); 2. Some heinous sin, of which the sinner hath not so far repented, as to be yet ready to receive a sealed pardon, or which is so scandalous in the Church, as that in public respects the person is yet unfit for its privileges. 3. Such sins or accusations of sin, as make the persons Church-title justly Controverted, and his Communion suspended, till the case be decided. 4. Such fears of unworthy Receiving, as were like to hurt and distract the person, if he should receive till he were better satisfied. These make a man uncapable of present Reception, and so are a bar to his plenary right: They have still right to Receive in a due manner: But being yet uncapable of that due Receiving, they have not a plenary right to the thing.

5. The same may be said of other parts of our duty and privileges. A man may have a Relative, habitual or stated right, to praise God, and give him thanks for his justification, and sanctification, and adoption, and to godly conference, to exercises of humiliation, &c. who yet for want of present actual preparation, may be uncapable, and so want a plenary right.

6. The understanding of the double preparation necessary, doth most clearly help us to understand this case. A man that is in an unregenerate state, must be visibly cured of that state (of utter ignorance, unbelief, ungodliness,) before he can be a member of the Church, and lay a claim to its privileges. But when that is done, besides this general preparation, a particular preparation also to each duty is necessary to the right doing it. A man must understand what he goeth about, and must consider of it, and come with some suitable affections. A man may have right to go a journey that wants a Horse; or may have a Horse, that is not saddled: He that hath clothes must put them on, before he is fit to come into company: He that hath right to write, may want a pen, or have a bad one: Having of Gracious habits, may need the addition, of bringing them into such acts, as are suitable to the work in hand.

Quest. 70. Is there any such thing in the Church, as a rank or Classis, or Species of Church members at age, who are not to be admitted to the Lord's Table, but only to hearing the Word and Prayer, between Infant members, and adult confirmed ones?

Answ. SOme have excogitated such a classis or species or order, for convenience, as a prudent necessary thing: Because to admit all to the Lord's Table they think dangerous on one side; And to cast all that are unfit for it out of the Church, they think dangerous on the other side, and that which the people would not bear. Therefore to preserve the reverence of the Sacrament, and to preserve their own and the Churches peace, they have contrived this middle way or rank. And indeed the controversy seemeth to be more about the title (whether it may be called a middle order of mere Learners and Worshippers,) than about the Matter. I have occasionally written more of it than I can here stay to recite: And the accurate handling of it requireth more words, than I will here use. This breviate therefore shall be all.

1. It is certain that such Catechumens as are in mere preparation to faith, repentance and baptism, are no Church-members or Christians at all; and so in none of these ranks.

2. Baptism is the only ordinary regular door of entrance into the visible Church; and no man (unless in extraordinary cases) is to be taken for a Church-member or visible Christian till Baptized.

Two Objections are brought against this. 1. The Infants of Christians are Church-members as such, before baptism, and so are believers: They are baptized because members, and not members by baptism.

Answ. This case hath no difficulty: 1. A Believer as such, is a member of Christ and the Church invisible, but not of the visible Church, till he be an orderly Professor of that belief. And this Profession is not left to every man's will how it shall be made, but Christ hath prescribed and instituted a certain way and manner of profession, which shall be the only ordinary symbol or badge, by which the Church shall know visible members; and that is baptism. Indeed when baptism cannot be had, an open profession without it may serve: For Sacraments are made for Man, and not Man for Sacraments. But when it may be had, it is Christ's appointed Symbol, Tessera and Church-door. And till a person be baptized, he is but Irregularly and initially a Professor; As an Embryo in the Womb is a man; or as a Covenant before the writing, sealing and delivering is initially a Covenant; or as persons privately contracted without solemn Matrimony are married; or as a man is a Minister upon Election and Trial before Ordination: He hath only in all these cases, the beginning of a title, which is not complete; nor at all sufficient in foro Ecclesi • , to make a man Visibly and Legally, A married man, a Minister, and so here a Christian. For Christ hath chosen his own visible badge, by which his Church-members must be known.

2. And the same is to be said of the Infant-title of the children of believers: They have but an initial right before baptism, and not the badge of visible Christians. For there are three distinct gradations to make up their visible Christianity. 1. Because they are their own, (and as it were parts of themselves) therefore Believers have power and obligation to dedicate their children in Covenant with God. 2. Because every believer is himself dedicated to God, with all that is his own, (according to its capacity) therefore a Believers child is supposed to be Virtually (not actually) dedicated to God in his own dedication or Covenant, as soon as his child hath a being. 3. Being thus Virtually and Implicitly first dedicated, he is after Actually and regularly dedicated in Baptism and Sacramentally receiveth the badge of the Church; And this maketh him a visible member or Christian, to which the two first were but introductory, as Conception is to human Nativity.

Object. 2. But the seed of Believers as such are in the Covenant; and therefore Church-members.

Answ. The word Covenant here is ambiguous: Either it signifieth God's Law of Grace, or prescribed terms for salvation, with his immediate offer of the benefits to accepters, called the single Covenant of God; or it signifieth this with man's Consent, called the Mutual Covenant where both parties Covenant. In the former sense, the Covenant only offereth Church-membership, but maketh no man a Church-member, till Consent. It is but God's conditional promise, If thou believe thou shalt be saved, &c. If thou give up thyself and children to me, I will be your God, and you shall be my people. But it is only the Mutual Covenant that maketh a Christian or Church-member.

Object. The promise is to us and our children as ours.

Answ. That is, that you and your children dedicated to God, shall be received into Covenant; •• t not otherwise. Believing is not only bare Assenting, but Consenting to the Covenant, and delivering up yourselves to Christ: And if you do not consent that your child shall be in the Covenant, and deliver him to God also, you cannot expect acceptance of him, against your wills; nor indeed are you to be taken for true believers yourselves, if you dedicate not yourselves to him and all that are in your power.

Object. This offer or Conditional Covenant belongeth also to Infidels.

Answ. The offer is to them, but they accept it not. But every believer accepteth it for himself, and his, or devoteth to God himself and his children when he shall have them: And by that virtual dedication or Consent, his children are Virtually in the Mutual Covenant; And Actually upon actual Consent and dedication.

Object. But it is Profession and not Baptism, that makes a visible member.

Answ. That's answered before; It is profession by Baptism: For Baptism is that peculiar act of profession, which God hath chosen to this use, when a person is absolutely devoted, resigned and engaged to God in a solemn Sacrament, this is our regular initiating profession: And it is but an irregular Embryo of a profession, which goeth before baptism ordinarily.

Prop. 3. The time of Infant membership, in which we stand in Covenant by our Parents Consent, cannot be determined by duration, but by the insufficiency of Reason through immaturity of age, (or continuing idiots) to choose for ones self.

Prop. 4. It is not necessary that the doctrine of the Lord's Supper be taught Catechumens before Baptism; nor was it usual with the ancients so to do (though it may very well be done).

Prop. 5. It is needful that the nature of the Lord's Supper be taught all the baptized before they receive it (As was opened before,) else they must do they know not what.

Prop. 6. Though the Sacrament of the Lord's Supper seal not another, but the same Covenant that baptism sealeth; yet are there some further truths therein expressed, and some more particular exercises of faith in Christ's Sacrifice and coming, &c. and of Hope,▪ and Love, and Gratitude, &c. requisite. Therefore the same qualifications which will serve for Baptism, Justification, and Adoption, and Salvation, are not enough for the right use of Church communion in the Lord's Supper, the one being the Sacrament of initiation and our new birth; the other of our Confirmation, Exercise and Growth in Grace.

7. Whether persons be baptized in Infancy or at age, if they do not before understand these higher mysteries, they must stay from the exercise of them till they understand them: And so with most there must be a space of time between their Baptism and fuller Communion.

8. But the same that we say of the Lord's Supper must be said of other parts of Worship; Singing Psalms, Praise, Thanksgiving, &c. men must learn them, before they can practice them: And usually these as Eucharistical acts concur with the Lord's Supper.

9. Whether you will call men in this state, Church-members of a middle rank and order, between the Baptized, and the Communicants, is but a lis de nomine, a verbal Controversy. It is granted that such a middle sort of men there are in the Church.

10. It is to be maintained that these are in a state of salvation, even before they thus communicate. And that they are not kept away for want of a stated Relation-title, but of an immediate capacity, as is aforesaid.

11. There is no necessity, but upon such unfitness, that there should be one days time between baptism and the Sacrament of the Lord's Supper: nor is it desirable: For if the baptized understand those mysteries the first day, they may communicate in them.

12. Therefore as men are prepared, some may suddenly communicate and some stay longer.

13. When persons are at age, if Pastors, Parents and themselves be not grossly negligent, they may and ought to learn these things in a very little time; so that they need not be settled in a lower Learning state, for any considerable time, unless their own negligence be the cause.

14. And in order to their Learning, they have right to be Spectators and Auditors at the Eucharist, and not to be driven away with the Catechumens, as if they had no right to be there. For it is a thing best taught by the practice to beholders.

15. But if any shall by scandal or gross neglect of piety, and not only by Ignorance give cause of questioning their title, and suspending their possession of those sacred privileges, these are to be reckoned in another rank, even among those whose title to Church-membership itself, becometh controverted, and must undergo a trial in the Church.

And this much I think may serve to resolve this considerable question.

Quest. 71. Whether a Form of Prayer be lawful?

Answ. I Have said so much of this and some following questions in many Books already, that to avoid repetition, I shall say very little here.

The question must be out of question with all Christians:

I. Because the Scripture itself hath many forms of prayer; which therefore cannot be unlawful.

Object. They were lawful then, but not now.

Answ. He that saith so, must prove where God hath since forbidden them. Which can never be.

Object. They may lawfully be read in Scripture for instruction, but not used as prayers.

Answ. They were used as prayers then, and are never since forbidden: Yea, John and Christ did teach their Disciples to pray, and Christ thus prefaceth his form, When ye pray, say —

II. All things must be done to Edification: But to use a form of prayer is for the edification of many persons, (At least those that cannot otherwise do so well) Therefore those persons must use a form. Full experience doth prove the Minor, and nothing but strangeness to men can contradict it.

Quest. 72. Are Forms of Prayer or Preaching in the Church lawful?

Answ. YEs: Most Ministers study the Methodical form of their Sermons before they preach them: And many write the very words, or study them: And so most Sermons are a form. And sure it is as lawful to think before hand what to say in praying as in preaching.

1. That which God hath not forbidden is lawful: But God hath not forbidden Ministers to study their Sermons or Prayers, either for matter, method or words, and so to make them many ways a form.

2. That which God prescribed is lawful (if he reverse it not): But God prescribed public forms of prayer; As the titles and matter of many of the Psalms prove, which were daily used in the Jewish Synagogues.

Object. Psalms being to be sung, are more than Prayers.

Answ. They were Prayers, though more. They are called Prayers, and for the Matter many of them were no more than prayers; but only for the measures of words: Nor was their singing like ours now, but liker to our saying. And there are many other prayers recorded in the Scripture.

3. And all the Churches of Christ at least these thirteen or fourteen hundred years have taken public forms for lawful: which is not to be gainsaid without proof.

Quest. 73. Are public Forms of man's Devising or Composing lawful?

Answ. YEs: 1. The Ministers afore mentioned throughout the Christian world, do devise and compose the form of their own Sermons and Prayers: And that maketh them not unlawful. 2. And whoever speaketh ex tempore, his words are a form when he speaketh them, though not a premeditated form. 3. And when Scripture so vehemently commandeth us to search, meditate, study the Scriptures, and take heed to ourselves and unto doctrine, &c. What a person is that who will condemn prayer or preaching, only because we before hand studied or considered what to say? As if God abhorred diligence and the use of reason. Men are not tied (now) from thinking before hand what to say to the Judge at the Bar for estate or life, or what to say on an Embassage, or to a King, or any man that we converse with? And where are we forbidden to forethink what to say to God? Must the people take heed how they hear, and look to their foot when they go into the house of God? And must not we take heed what we speak, and look to our words that they be fit and decent?

Object. Forms are Images of prayer and preaching, forbidden in the second Commandment.

Answ. Prove it, and add not to the Word of God. 1. Then Scripture and God's servants, even Christ himself, had broken the second Commandment, when they used or prescribed forms. 2. Forms are no more Images than extemporate words are, as they signify our minds. Are all the Catechisms, printed and written Sermons and Prayers, Images or Idols? All forms that Parents teach their children? O charge not such untruths on God; and invent not falsehoods of his Word, while you cry down man's inventions.

Quest. 74. Is it lawful to Impose Forms on the Congregation or the people in public Worship?

YEs, and more than Lawful: It is the Pastors duty so to do. For whether he fore-think what to pray or not, his prayer is to them a form of words: And they are bound in all the lawful parts, to concur with him in Spirit or desire, and to say Amen. So that every Minister by Office is daily to impose a form of prayer on all the people in the Congregation. Only some men impose the same form many times over, or every day, and others impose every day a new one.

Quest. 75. Is it lawful to use Forms Composed by man, and imposed not only on the people, but on the Pastors of the Churches?

Answ. THe question concerneth not the Lawfulness of Imposing, but of using forms imposed. And 1. It is not unlawful to use them merely on that account because they are imposed or commanded, without some greater reason of the unlawfulness. For else it would be unlawful for any other to use imposed forms; as for a Scholar or Child, if the Master or Parent impose them, or for the Congregation when the Pastor imposeth them, which is not true.

2. The using of Imposed forms may by other accidents be sometimes good and sometimes evil, as the Accidents are that make it so.

1. These accidents may make it evil. 1. When the form is bad for matter or manner, and we voluntarily prefer it before that which is better, being willing of the imposition. 2. When we do it to gratify our slothfulness, or to cover our willful ignorance and disability. 3. When we voluntarily obey and strengthen any unlawful usurping Pastors or powers that impose it without authority, and so encourage Church-tyranny. 4 When we choose a singular form imposed by some singular Pastor, and avoid that which the rest of the Churches agree in, at a time when it may tend to division and offense. 5. When the weakness and offense of the Congregation is such, that they will not join with us in the imposed form, and so by using it, we drive them from all public Worship or divide them.

2. And in the following circumstances the using of an imposed form is lawful and a duty: 1. When the Minister is so weak that he cannot pray well without one, nor compose so good a one himself: 2. Or when the errors or great weakness of the generality of Ministers is such, as that they usually corrupt or spoil God's Worship by their own manner of praying, and no better are to be had; and thereupon the wise and faithful Pastors and Magistrates shall impose one sound and apt Liturgy to avoid error and division in such a distempered time; and the Ablest cannot be left at liberty without the relaxing of the rest. 3. When it is a means of the Concord of the Churches, and no hindrance to our other prayers. 4. When our hearers will not join with us if we use them not: (For error and weakness must be born with on one side, as well as on the other.) 5. When obedience to just Authority requireth it, and no command of Christ is crossed by it. 6. When the imposition is so severe that we must so worship God publicly, or not at all; and so all God's public Worship will be shut out of that Congregation, Country, or Nation, unless we will use imposed prayers. • 7. In a word, when the good consequents of Obedience, Union, avoiding offense, Liberty for God's public Worship and preaching the Gospel, &c. are greater than the bad consequents which are like to follow the using of such forms: The preponderating accidents must prevail. 8. And i • a man's own judgment and Conscience cannot be satisfied, to do God's work comfortably and quietly any other way, it may go far in the determination. And the common good of many Churches must still be preferred before a less.

Quest. 76. Doth not the Calling of a Minister so consist in the exercise of his own Ministerial Gifts, that he may not officiate without them, nor make use of other men's Gifts instead of them?

Answ. 1. THe Office of the Ministry is an Obligation and Authority to do the Ministerial work, by those personal competent abilities which God hath given us.

2. This obligation to use our own abilities, forbiddeth us not to make use of the helps, gifts and abilities of others; either to promote our own abilities and habits, or to further us in the act or the exercise of them. For, 1. There is no such prohibition in Scripture. 2. All men are insufficient for themselves; and Nature and Scripture require them to use the best help they can get from others. 3. God's service must be done in the best manner we can. But many Ministers cannot do it so well ( consideratis considerandis ) without other men's help as with it.

3. We may use other men's gifts to help us, 1. For Matter, 2. Method, 3. Words, and so for a threefold form, of preaching or prayer.

4. He that useth a Scripture form of Matter, Method or Words, useth his own abilities no more, than if he used a form out of another Book. But it is lawful to use a Scripture form: Therefore it is lawful so far to take in assistance in the use of our own abilities.

5. He that useth a form useth his own abilities also (not only perhaps at other times, but) in the use of it. He useth his understanding to discern the true sense and aptitude of the words which he useth: He useth his holy Desires in putting up those prayers to God: And his other Graces, as he doth in other prayers. He useth his Utterance in the apt and decent speaking of them.

6. A Minister is not always bound to use his own gifts to the utmost that he can, and other men's as little as he can. For, 1. There is no such Command from God. 2. All things must be done to the Churches edification: But sometimes the greater use of another man's gifts, and the less use of his own may be to the Churches greater edification.

Instances of the lawful use of other men's gifts are such as these.

1. For Matter, an Abler Minister may tell a young man what subjects are fittest for him in preaching and prayer; and what is the sense of the Scriptures which he is to open; and what is the true solution of several doubts and cases. A Minister that is young, raw or ignorant, (yea, the best) may be a Learner while he is a Teacher: But he that is a Learner maketh use so far of the gifts of others. And indeed all Teachers in the world make use of the gifts of others: For all teach what they learn from others.

2. For Method; it is lawful to learn that as well as matter from another. Christ taught his Disciples a Method of prayer: And other men may open that method to us. All Tutors teach their Pupils Method as well as matter: For Method is needful to the due understanding and using of the Matter. A Method of Divinity, a Method of Preaching, and a Method of Praying may be taught a Preacher by word, and may be written or printed for his use.

3. For Words, 1. There is no more prohibition in God's Word, against learning or using another man's Words, than his Method or Matter. Therefore it is not unlawful. 2. A Tutor or Senior Minister may teach the Scripture words to a Pupil or Junior Minister; yea, and may set them together and compose him a Sermon or Prayer out of Scripture in its words. (For he that may use an ill-composed Scripture form of his own gathering, may use a well-composed form of another's.) 3. All the Books in our Libraries are forms of words; and it is lawful sure to use some of all those words which we read; or else our Books would be a snare and limitation to our Language. 4. All Preachers ordinarily use Citations, Testimonies, &c. in other men's words. 5. All Ministers use Psalms in the Metre of other men's composing (and usually imposing too). And there is no more prohibition against using other men's words in a Prayer, than in a Psalm. 6. Almost all Ministers use other men's gifts and form of words, in reading the Scriptures, in their Vulgar Tongues: For God did not write them by his Apostles and Prophets in English, French, Dutch, &c. but in Hebrew, Chaldee and Greek: Therefore the wording them in English, &c. is a human form of words: And few Ministers think they are bound to translate all the Bible themselves, lest they use other men's words or abilities. 7. If a young Minister that can pray but weakly, hear more apt expressions and sentences in another Ministers prayers, than his own are; he may afterward make use of those sentences and expressions. And if of one sentence, why not of two or ten, when God hath not forbidden it? So also in preaching. 8. It is lawful to read another man's Epistles or Sermons in the Church, as the primitive Churches did by Clements and some others. 9. An imposition may be so severe, that we shall not use our own words, unless we will use some of other men's. 10. All Churches almost in the world, have consented in the use of Creeds, Confessions, and Prayers, and Psalms in the words of others.

But yet 1. No Minister must on these pretences stifle his own gifts, and grow negligent; 2. Nor consent to Church-tyranny or Papal usurpations; 3. Nor do that which tendeth to eat out seriousness in the Worship of God, and turn all into dead Imagery or Formality.

Quest. Is it lawful to Read a Prayer in the Church?

Answ. 1. THat which is not forbidden is lawful: But to Read a prayer is not forbidden (as such, though by accident it may).

2. The Prayers in the Scripture Psalms, were usually Read in the Jewish Synagogues lawfully: For they were written to that end; and were indeed the Jewish Liturgy. Therefore to Read a Prayer is not unlawful.

3. He that hath a weak memory may Read his own Sermon Notes: Therefore he may Read his Prayers.

4. I add as to this case and the former together, that 1. Christ did usually frequent the Jewish Synagogues.

2. That in those Synagogues there were forms of Prayer, and that ordinarily Read: At least Scripture forms: And if either the Jewish Rabbins (cited by Scaliger, Selden in Eutych. Alexander. &c. ) or the strongest probability may be credited, there were also human forms. For who can imagine that those Pharisees should have no human forms, 1. Who are so much accused of formality, and following Traditions: 2. And used long and frequent prayers: But if indeed they had no such forms, then long and frequent extemporate prayers are not so great a sign of the Spirits gifts as is imagined, when such Pharisees abounded in them. But there is little probability, but that they used both ways.

3. That Christ did not separate from the Synagogues for such prayers sake.

4. Yea, that we never read that Christ meddled in the Controversy, it being then no Controversy; nor that he once reproved such forms or Reading them, or ever called the Jews to repent of them.

If you say, His general reproof of Traditions was enough: I answer, 1. Even Traditions he reproved not as such, but as set before, or against the Commands of God. 2. He named many of their particular Traditions and Corruptions, Matth. 15. & 23, &c. and yet never named this: 3. His being usually present at their Assemblies, and so joining with them in their Worship, would be such an appearance of his approbation, as would make it needful to express his disallowance of it, if indeed he thought it sinful. So that whoever impartially considereth all this, that he joined with them, that he particularly reproved other corruptions, and that he never said anything at all against forms or reading prayers, that is recorded, will sure be moderate in his judgment of such indifferent things, if he know what moderation is.

Quest. 77. Is it lawful to Pray in the Church without a prescribed or premeditated form of Words?

Answ. THere are so few sober and serious Christians that ever made a doubt of this, that I will not bestow many words to prove it.

1. That which is not forbidden is lawful. But Church-prayer without a premeditated or prescribed form of words is not forbidden (by God) Therefore (as to God's Laws) it is not unlawful.

2. To express holy desires understandingly, orderly, seriously and in apt expressions, is lawful praying. But all this may be done without a set form of words; Therefore to pray without a set form of words may be lawful.

3. The Consent of the Universal Church, and the experience of godly men, are arguments so strong, as are not to be made light of.

4. To which Scripture instances may be added.

Quest. 78. Whether are set Forms of Words, or free praying without them the better way? And what are the Commodities and Incommodities of each way?

Answ. I Will first answer the later question, because the former dependeth on it.

I. The Commodities of a set form of words, and the discommodities of free-praying are these following.

1. In a time of dangerous Heresy which hath infected the Pastors, a set form of prescribed words tendeth to keep the Church, and the consciences of the joyners from such infection, offense and guilt.

2. When Ministers are so weak as to dishonor God's Worship by their unapt, and slovenly, and unsound expressions, prescribed or set forms which are well composed, are some preservative and cure. When free praying leaveth the Church under this inconvenience.

3. When Ministers by faction, passion or corrupt interests, are apt to put these • ices into their prayers, to the injury of others, and of the Cause and Church of God, free praying cherisheth this, or giveth it opportunity, which set forms do restrain.

4. Concordant set forms do serve for the exactest Concord in the Churches, that all at once may speak the same things.

5. They are needful to some weak Ministers that cannot do so well without them.

6. They somewhat prevent the laying of the reputation of Religious Worship upon the Ministers abilities: when in free praying, the honor and comfort varieth with the various degrees of Pastoral abilities: In one place it is excellently well done, in another but drily, and coldly, and meanly: In another erroneously, unedifyingly; if not dishonourably, tending to the contempt of holy things: Whereas in the way of set Liturgies, though the ablest (at that time) doth no better, yet the weakest doth, (for words) as well, and all alike.

7. And, if proud weak men have not the composing and imposing of it, all know that words drawn up by study, upon sober premeditation and consultation, have a greater advantage, to be exact and apt, then those that were never thought on till we are speaking them.

8. The very fear of doing amiss, disturbeth some unready men, and maketh them do all the • est the worse.

9. The Auditors know before hand, whether that which they are to join in, be sound or unsound having time to try it.

10. And they can more readily put in their consent to what is spoken, and make the prayers their own, when they know before hand what it is, than they can do, when they know not before they hear it; It being hard to the duller sort of hearers, to concur with an Understanding and Consent as quick, as the speakers words are. Not but that this may be done, but not without great difficulty in the duller sort.

11. And it tendeth to avoid the pride and self-deceit of many, who think they are good Christians, and have the Spirit of Grace and Supplication, because by learning and use they can speak many hours in variety of expressions in prayer; which is a dangerous mistake.

II. The Commodities of Free extemporate prayers, and the discommodity of prescribed or set forms are these following.

1. It becometh an advantage to some Proud men who think themselves wiser than all the rest, to obt • ude their Compositions, that none may be thought wise enough, or fit to speak to God but in their words: And so introduce Church-tyranny.

2. It may become a hindrance to able worthy Ministers that can do better.

3. It may become a dividing snare to the Churches, that cannot all Agree and Consent in such human impositions.

4. It may become an advantage to Heretics when they can but get into power (as the Arians of old) to corrupt all the Churches and public Worship: And thus the Papists have corrupted the Churches by the Mass.

5. It may become an engine or occasion of persecution, and silencing all those Ministers that cannot consent in such impositions.

6. It may become a means of depraving the Ministry, and bringing them to a common idleness and ignorance, (if other things alike concur.) For when men perceive that no greater abilities are used and required, they will commonly labor for and get no greater, and so will be unable to pray without their forms of words.

7. And by this means Christian Religion may decay and grow into contempt: For though it be desirable that its own worth▪ should keep up its reputation and success, yet it never hitherto was so kept up without the assistance of God's eminent gifts and graces in his Ministers: But where ever there hath been a learned, able, holy, zealous, diligent Ministry, Religion usually hath flourished: And where ever there hath been an ignorant, vicious, cold, idle, negligent▪ and reproached Ministry, Religion usually hath died and been reproached. And we have now no reason to look for that which never was, and that God should take a new course in the world.

8. And the opinion of imposing forms of prayer, may draw on the opinion of imposing forms of preaching as much, and of restraining free preaching as much as free praying, as we see in Moscovy. And then when nothing but bare Reading is required, nothing more will be ordinarily sought: And so the Ministry will be the scorn of the people.

9. And it will be a shameful and uncomfortable failing, when a Minister is not able on variety of occasions, to vary his prayers accordingly; and when he cannot go any further than his Book or Lesson; It being as impossible to make prayers just fitted to all occasions which will fall out, as to make Sermons fit for all, or as they say, to make a Coat for the Moon: And the people will contemn the Ministers when they perceive this great deficiency.

10. And it is a great difficulty to many Ministers to learn and say a form without book; so that they that can all day speak what they know, can scarce recite a form of words one quarter of an hour, the memory more depending upon the body and its temper, than the exercise of the understanding doth. He that is tied just to these words and no other, is put upon double difficulties (like him that on height must walk on a narrow plank, where the fear of falling will make him fall) But he that may express the just desires of his soul in what words occur that are apt and decent, is like one that hath a field to walk in: For my own part, it is easier to me to pray or preach six hours in freedom, about things which I understand, than to pray or preach the tenth part of an hour in the fetters of a form of words which I must not vary. And so the necessity of a Book coming in, doth bring down the reputation of the Ministers abilities, in the people's eyes.

11. But the grand incommodity greater than all the rest is, that it usually occasioneth carelessness, deadness, formality and heartless lip-labor in our prayers to God; whilst the free way of present prayer tendeth to excite our Cogitation • to consider what we say. And it is not only the multitude of dead-hearted hypocrites in the Church, that are thus tempted to persevere in their lip-labor and hypocrisy, and to draw near to God with their lips when their hearts are far from him, and are gratified in their self-deceit, whilst Parrot-like they speak the words which they regard not, and their tongues do overgo their hearts: But even better men are greatly tempted to dead remissness: I mean both the speakers and the hearers: For, 1. It is natural to man's mind to have a slothful weariness as well as his body; and to do no more than he findeth a necessity of doing: And though God's presence alone should suffice to engage all the powers of our souls, yet sad experience telleth us, that God's eye and man's together will do more with almost all men, than one alone. And therefore no men's Thoughts are so accurately governed as their words. Therefore when a Minister knoweth before hand that, as to man's approbation, he hath no more to do, but to Read▪ that which he seeth before him, he is apt to let his Thoughts fly abroad, and his affections lie down, because no man taketh account of these. But in extemporate diversified prayer, a man cannot do it without an excitation of his understanding to think (to the utmost) what to say; and an excitation of his Affections, to speak with life, or else the hearers will perceive his coldness. And though all this may be Counterfeit and hypocritically affected, yet it is a great help to seriousness and sincerity, to have the faculties all awake: And it is a great help to awaken them, to be under such a constant necessity even from man. As those that are apt to sleep at prayer, will do it less when they know men observe them, than at another time.

2. And both to speaker and hearers, human frailty maketh it hard to be equally affected with the same thing spoken a hundred times, as we are at first when it is new, and when it is clothed in comely variety of expressions. As the same Book affecteth us not at the twentieth reading as it did at the first. Say not, it is a dishonorable weakness to be thus carried by the novelty of things or words: For though that be true, it is a dishonor common to all mankind, and a disease which is your own, and which God alloweth us all lawful means to cure, and to correct the unhappy effects while it is uncured.

12. Lastly, Set forms serve unworthy men to hide their unworthiness by, and to be the matter of a Controversy in which they may vent their envy against them that are abler and holier than themselves.

II. Having now truly shown you the Commodities and Incommodities of both the ways, for the other question, Which of them is the best, I must give you but some Rules to answer it yourselves.

1. That is best which hath most and greatest Commodities, and fewest and least discommodities.

2. For neither of them is forbidden, in itself considered, nor evil, but by accident.

4. One may have more Commodities and the other more discommodities in one Country, and age than in another; and with some persons than with others.

4. Sober Christians should be very backward in such cases to quarrel with the Churches where they live or come, but humbly submit to them in lawful things, though they think them inconvenient; Because it is not they that are the Governors and Judges.

5. The Commands of Authority and the Concord of the Churches may weigh down many lighter accidents.

6. I crave leave to profess that my own judgment is, that somewhat of both ways joined together will best obviate the incommodities of both. To have so much wholesome, methodical, unquestionable forms as near as may be in Scripture phrase, as is necessary to avoid the inconvenience of a total exclusion of forms, and to the attainment of their desirable Ends; and to have so much withal of freedom in prayer, as is necessary to its ends, and to avoid the deadness, formality, and other incommodities of forms alone. Though by this opinion I cross the conceits of prejudiced men on both extremes, I think I cross not the judgment of the Church of England, which alloweth free prayers in the Pulpit, and at the visitation of the sick: And I cross not the opinion of any ancient Church that ever I read of, nor of the Fathers and Pastors whose works are come to our hands; nor yet of Luther, Melancthon, Bucer, Zwingli, Calvin, Beza, Zanchius, and the rest of our famous Reformers; nor yet of the famous Nonconformists of England, Cartwright, Hildersham, Greenham, Perkins, Baine, Ames, &c. And I less fear erring in all this company, than with those on either of the extremes.

Quest. 79. Is it lawful to forbear the preaching of some Truths, upon man's prohibition, that I may have liberty to preach the rest: yea, and to promise before hand to forbear them? Or to do it for the Churches peace?

Answ. 1. SOme Truths are of so great moment and necessity, that without them you cannot preach the Gospel in a saving sort. These you may not forbear nor promise to forbear.

2. Some Truths are such as God at that time doth call men eminently to publish and receive (as against some Heresy when it is in the very height, or the Church in greatest danger of it: Or concerning some Duty which God then specially calleth men to perform (As the duty of Loyalty just in the time of a perilous Rebellion, &c. ) Such preaching being a Duty, must not be forborne, when it can be performed upon lawful terms.

3. But some Truths are Controverted among good men; and some are of a lower nature and usefulness: And concerning these I further say,

1. That you may not renounce them or deny them, not subscribe to the smallest untruth for liberty to preach the greatest truth.

2. But you may for the time that the Churches benefit requireth it, both forbear to preach them, and promise to forbear, both for the Churches peace, and for that Liberty to preach the Gospel, which you cannot otherwise obtain. The Reasons are:

1. Because it is not a duty to preach them at that time: For no duty is a duty at all times: Affirmative Precepts bind not ad semper, because man cannot always do them.

2. It is a sin to prefer a lesser truth or good before a Greater. You cannot speak all things at once. When you have all done, some, yea, a thousand must be by you omitted. Therefore the less should be omitted rather than the greater.

3. You have your Office to the Churches Edification. Preaching is made for man, and not man for preaching. But the Churches Edification requireth you rather to preach the Gospel, than that opinion or point which you are required to forbear. Without this the hearers may be saved, but not without the Gospel.

And what a man may do and must do, he may on good occasion promise to do.

He that thinketh Diocesans, or Liturgies, or Ceremonies unlawful, and yet cannot have leave to preach the Gospel (in time of need) unless he will forbear, and promise to forbear to preach against them, may and ought so to do • and promise, rather than not to preach the Gospel.

Object. But if men imprison or hinder me from preaching, that is their fault: But if I voluntarily forbear any duty, it is my own fault.

Answ. 1. It is to forbear a sin, and not a duty at that time: It is no more a duty than reading or singing or praying at Sermon time. 2. When you are in Prison, or know in all probability you shall be there, though by other men's fault, it is your own fault if you will deny a lawful means to avoid it: For your not preaching the Gospel is then your own sin, as well as other men's: And theirs excuseth not yours.

Quest. 80. May or must a Minister silenced, or forbid to Preach the Gospel, go on still to preach it, against the Law?

Answ. DIstinguish between, 1. Just silencing and Unjust; 2. Necessary preaching, and unnecessary.

1. Some men are justly forbidden to preach the Gospel, as 1. Those that are utterly unable, and do worse than nothing when they do it. 2. Those that are Heretics and subvert the Essentials of Christianity or Godliness. 3. Those that are so Impious and Malignant, that they turn all against the Practice of that Religion which they profess; In a word, All that do (directly) more hurt than good.

2. In some places there are so many able preachers, that some tolerable men may be spared, if not accounted supernumeraries; and the Church will not suffer by their silence. But in other Countries either the Preachers are so few, or so bad, or the people so very ignorant, and hardened and ungodly, or so great a number that are in deep necessity, that the need of preaching is undeniable. And so I conclude,

1. That he that is justly silenced, and is unfit to Preach, is bound to forbear.

2. He that is silenced by just Power though unjustly in a Country that needeth not his Preaching, must forbear there, and if he can, must go into another Co ••••• y where he may be more serviceable.

3. Magistrates may not Ecclesiastically Ordain Ministers or degrade them, But only either give them Liberty, or deny it them as there is cause.

4. Magistrates are not the • ountain of the Ministerial Office, as the Sovereign is of all the Civil power of inferior Magistrates; But both offices are immediately from God.

5. Magistrates have not power from God to forbid men to Preach in all cases, nor as they please, but justly only and according to God's Laws.

6. Men be not made Ministers of Christ only pro tempore or on trial, to go off again if they dislike it; But are absolutely dedicated to God, and take their lot for better and for worse; which maketh the Romanists say, that ordination is a Sa • ramen • (and so it may be aptly called;) and that we receive an indelible character, that is, an obligation during life, unless God himself disable us.

7. A • we are •••• rlier devoted and rela • ed to God, than Church lands, goods, and temples are, so the sacrilege of alienating a consecrated person unjustly, is greater and more unquestionable than the sacrilege of alienating Consecrated houses, lands or things. And therefore no Minister may Sacrilegiously alienate himself from God and his undertaken office and work.

8. We must do •• y Lawful thing to procure the Magistrates Licence to Preach in his Dominions.

9. All men silenced or forbidden by Magistrates to Preach, are no • thereby obliged or warranted to forbear. Fo • , • . The Apostles expressly determine it, Act. 4. 19. Whether it be better to hearken to God rather than to you, judge ye. 2. Christ o •• fore • old his servants, that they must Preach against the will of Rulers, and suffer by them. 3. The Apostles and ordinary Ministers also for 300 years after Christ did generally preach against the Magistrates will, throughout the Roman Empire and the World. 4. The Orthodox Bishops commonly took themselves bound to Preach when Arian or other Heretical Emperors for • ad them. 5. A moral duty of stated necessity to the Church and men's salvation is no • subjected to the will of men for Order sake: For Order is for the thing Ordered and for the End. Magistrates cannot dispense with us, for not Loving our Neighbors, or not showing mercy to the poor, o • saving the lives of the ne • dy in 〈◊〉 and di •• ress. Else they that at last shall hear, I was hungry a • d y • •••• m • not▪ I was n • ked and ye 〈◊〉 •••• •••• ▪ I was in prison and ye visited me not, might oft say, •••• 〈…〉 〈◊〉 Magistrates for bad • s. Yet a l • ss • r Moral duty may be forbidden by the Magistrate for the sake of a greater, because then it is no duty indeed, and may be forborne if he forbid it not; As to save one man • li •• , i • it would prove the death of a multitude▪ or to save one man's house on 〈◊〉 , 〈◊〉 〈◊〉 • o woe • l • •••• • any. Therefore,

10. I • is lawful and • d •••• to for •••• some certain •••• or number of Sermons, Prayers or Sacraments, &c. when •••• er the present • se of them would apparently p • o •• re more h • rt than good, o • 〈…〉 forbear 〈◊〉 •••• like to pr ••••• mo •• good than the doing of them: For they are all for our Edification, and are made for man and not man for them (though for God.) As if forbearing this d • y 〈◊〉 p •••• u •• •••• li •••• y for many days servi • e afterward, &c.

〈…〉 at the 〈◊〉 o • • an to forsake or forbear our Calling and duty, when it is to b • judged Necessary to the honor of God, to the good of the Church, and of men's souls: that is, wh • n a •• in 〈◊〉 case, Dan. 6. our Religion itself and our owning the true God, doth see • suspended by the suspense of our duty: Or when the multitude of ignorant, hardened •• godly souls, and the want of fit men for number and quality, doth put it past Controversy, that our work is greatly necessary.

12. Those that are not Immediately called by Christ as were the Apostles, but by men, being yet statedly obliged to the death when they are called, may truly say as Paul, Necessity is laid upon me, and woe • e to me if I preach not the Gospel.

13. Papists and Protestants concur in this judgment. Papists will preach when the Law forbids them: And the judgment of Protestants is, among others, by Bishop Bilson of subjection, and Bishop Andrew's Tortur. Tort. plainly so asserted.

14. But all that are bound to preach, are not bound to do it to the same number, nor in the same manner; as they have not the same opportunity and call. Whether it shall be in this place or that, to more or fewer, at this hour or that, are not determined in Scripture, nor alike to all.

15. The Temples, tithes, and such adjuncts of Worship and Ministry, are at the Magistrates dispose, and must not be invaded against his Laws.

16. Where any are obliged to Preach in a forbidden discountenanced state, they must study to do it with such prudence, caution, peaceableness, and obedience in all the Lawful circumstantials, as may tend to maintain peace and the honor of Magistracy, and to avoid temptations to sedition, and unruly passions.

Quest. 81. May we lawfully keep the Lord's day as a fast?

Answ. NOt ordinarily; Because God hath made it a day of thanksgiving; And we must not pervert it from the use to which it was appointed by God. But in case of extraordinary necessity, it may be done; As, 1. In case that some great judgment call us so suddenly to humiliation and fasting, as that it cannot be de • erred to the next day (As some sudden invasion, fire, sickness, &c. ) 2. In case by persecution, the Church be denied liberty to meet on any other day, in a time when public fasting and prayer is a duty. 3. In case the people be so poor, or servants, Children and Wives be so hardly restrained, that they cannot meet at any other time. It is lawful in such cases, because Positives give way to Moral or Natural duties, caeteris paribus, and lesser duties unto greater: The Sabbath is made for man, and not man for the Sabbath.

Quest. 82. How should the Lord's day be spent, in the main?

Answ. I Have so far opened that in the Family-directions, that I will now only say, 1. That E • charistical worship is the great work of the day: And that it should be kept as a day of public Thanksgiving for the whole work of Redemption, especially for the Resurrection of our Lord.

2. And therefore the celebration of the Sacrament of the Lord's Supper was always a chief part of its observation in the primitive Churches: Not merely for the Sacrament sake; but because with it was still joined all the Laudatory and Thanksgiving worship; And it was the Pastors work so to pray, and praise God, and preach to the people, as tendeth most to possess their souls, with the liveliest sense of the Love of the Father, the Grace of the Son, and the Communion of the holy Spirit, on the account of our Redemption.

3. Though confession of sin and humiliation must not be the chief work of the day, yet it may and must come in, as in due subordination to the chief. 1. Because there are usually many persons present, who are members only of the visible Church, and are not fit for the Laudatory and rejoicing part. 2. Because while we are in the flesh, our s • lvation is imperfect, and so are we; and much sin still remaineth, which must be a grief and burden to believers: And therefore while sin is mixed with grace, Repentance and sorrow must be mixed with our Thanksgivings, and we must rejoice with trembling: And though we receive a Kingdom which cannot • e moved, yet must our acceptable service of God be with reverence and Godly fear, because our God is a consuming fire. 3. Our sin and misery being that which we are saved from, doth enter the definition of our salvation. And without the sense of the • , we can never know a • ight what mercy is, nor ever be truly glad and thankful. But yet take heed that this subordinate duty be not pretended for the neglecting of that Thanksgiving which is the work of the day.

Quest. 83. May the people bear a Vocal part in Worship, or do anymore than say, Amen?

Answ. YEs: The people should say Amen; that is, openly signify their consent: But the meaning is not that they must do no more, nor otherwise express their consent saving by that single word. For, 1. There is no Scripture which forbiddeth more. 2. The people bear an equal part in singing the Psalms; which are prayer and praise and instruction. 3. If they may do so in the Psalms in Metre, there can no reason be given but they may lawfully do so, in the Psalms in prose; For saying them and singing them are but modes of utterance; both are the speaking of Prayer and praise to God: And the ancient singing was liker our saying, than to our tunes, as most judge. 4. The primitive Christians were so full of the zeal and Love of Christ, that they would have taken it for an injury and a quenching of the spirit to have been wholly restrained from bearing their part in the praises of the Church. 5. The use of the tongue keepeth awake the mind, and stirreth up God's graces in his servants. 6. It was the decay of zeal in the people that first shut out Responses; while they kept up the ancient zeal, they were inclined to take their part vocally in the Worship: And this was seconded by the pride and usurpation of some Priests thereupon, who thought the people of God, too profane to speak in the assemblies, and meddle so much with holy things.

Yet the very remembrance of former zeal, caused most Churches to retain many of the words of their predecessors, even when they lost the Life and spirit which should animate them: And so the same words came into the Liturgies, and were used by too many customarily, and in formality, which their ancestors had used in the fervor of their souls.

6. And if it were not that a dead hearted formal people by speaking the Responses carelessly and hypocritically do bring them into disgrace with many that see the necessity of seriousness, I think few good people would be against them now. If all the serious zealous Christians in the assembly speak the same words in a serious manner, there will appear nothing in them that should give offense. If in the fullness of their hearts, the people should breakout into such words of prayer or confession or praise, it would be taken for an extraordinary pang of zeal; and were it unusual, it would take exceedingly. But the better anything is, the more loathsome it appeareth when it is mortified by hypocrisy and dead formality, and turned into a mockery, or an affected scenical act. But it is here the duty of every Christian to labor to restore the Life and spirit to the words, that they may again be used in a serious and holy manner as heretofore.

7. Those that would have private men pray and prophesy in public, as warranted by 1 Cor. 14. [ Ye may all speak, &c.] do much contradict themselves, if they say also that▪ Lay man may say nothing but Amen.

8. The people were all to say Amen in Deut. 27. 15, 16, 18, 19, 20, &c. And yet they oftentimes said more. As Exod. 19. 8. in as solemn an Assembly as any of ours, when God himself gave Moses a Sermon (in a form of words) to Preach to the people, and Moses had repeated it as from the Lord (it being the Narrative of his mercies, the command of obedience, and the promises of his great blessings upon that condition,) all the people answered together and said, All that the Lord hath spoken we will do. The like was done again, Exod. 24. 3. And Deut. 5. 27. And lest you should think either that the Assembly was not as solemn as ours, or that it was not well done of the people to say more than Amen, God himself who was present declared his approbation, even of the words when the speakers hearts were not so sincere in speaking them as they ought: verse. 28, 29. [ And the Lord heard the voice of your words when you spake unto me, and the Lord said unto me, I have heard the voice of the words of this people—They have well said all that they have spoken. O that there were such a heart in them —

Obj. But this is but a speech to Moses and not to God.

Answ. I will reci • e to you a form of prayer which the people themselves were to make publicly to God; Deut. 26▪ 13, 14, 15. [ Then shalt thou say before the Lord thy God▪ I have brought away the hallowed things out of my house, and also have given them to the Levite and to the stranger, to the fatherless and the Widow, according to all thy Commandments which thou hast commanded me: I have not transgressed thy Commandments, neither have I forgotten them: I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead; but I have • earkened to the voice of the Lord my God and have done according to all that thou hast commanded me: Look down from thy holy habitation, from Heaven, and bless thy people Israel, and the Land which thou hast given us, as thou swarest unto our Fathers, a Land that floweth with milk and honey ]. Is not here a full form of Prayer to be used by all the people? And remember that Joseph and Mary and Christ himself were under this Law, and that you never read that Christ found fault with the people's speech▪ nor spake a word to restrain it in his Churches.

In Lev. 9. 24. When all the people saw the Glory of the Lord, and the fire that came out from it and consumed the burnt Offering, they shouted and fell on their faces: which was an acclamation more than bare Amen.

2 King 23. 2, 3. King Josiah went up into the house of the Lord, and all the men of Judah, &c. And the Priests and the Prophets, and all the people both small and great; and he read in their ears all the words of the book of the Covenant, And the King stood by a pillar and made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, &c▪ with all their heart, and all their soul, &c. and all the people stood to the Covenant? Whereas a King is the speaker, it's like that the people used some words to express their consent.

1 Chron. 16. 35, 36. When David delivered a Psalm for a form of praise: in which it is said to the people, v. 35. [ And say ye, save us O God of our salvation and gather us together, and deliver us from the Heathen that we may give thanks to thy holy name, and glory in thy praise: blessed be the Lord God of Israel forever and ever ] All the people said Amen, and praised the Lord. Where it is like that their praising the Lord was more than their Amen.

And it is a command Psal. 67. 3, 5. Let all the people praise thee O God, let all the people praise thee: And he that will limit this to single persons, or say that it must not be Vocally in the Church, or it must be only in metre and never in prose, or only in tunes and not without, must prove it, lest he be proved an adder to God's word.

But it would be tedious to recite all the repeated sentences in the Psalms, which are commonly supposed to be the Responses of the people, or repeated by them. And in Rev. 14. 2, 3. the voice as of many waters and as of a great thunder, and the voice of Harpers harping with their harps, who sung a new song before the Throne, and before the four beasts and the elders, a song which no • e could learn but the hundred forty and four thousand which were redeemed from the Earth, which were not defiled with women, who were Virgins and followed the Lamb, &c. doth seem very plainly to be spoken of the praises of all the Saints. Chap. 17. 15. by waters is meant people, multitudes, &c. And Chap. 1 • . 5, 6, 7, 8. there is expressly recited a form of praise for all the people, [ A voice came out of the Throne saying, Praise our God all ye his servants, and ye that fear him both small and great. And I heard as it were the voice of a great multitude, and as the voice of many wa •• rs, and as the voice of mighty thunderings saying, Alleluja: for the Lord God omnipotent reig • eth. Let us be glad and rejoice and give honor to him; for the marriage of the Lamb is come, and his wife hath made herself ready; and to her was granted, &c.]

And indeed he that hath styled all his people Priests to God and a holy and royal Priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ, and to show forth the praises ( 〈 in non-Latin alphabet 〉 ) the virtues, of him that hath called us out of darkness into his marvelous light, ] doth seem not to take them for so prophan • a generation, as to be prohibited from speaking to God in public any otherwise than by the mouth of a Priest.

And it seemeth to be more allowed (and not less) under the Gospel, than under the Law; because then the people as under guilt were kept at a greater distance from God, and must speak to him more by a Priest that was a type of Christ our intercessor. But now we are brought nigh, and reconciled to God, and have the spirit of so • s, and may go by Christ alone unto the Father. And therefore though it be true that Ministers yet are sub-intercessors under Christ our high Priest, yet they are rarely called Priest • , but described more in the New Testament by other parts of their office.

Obj. But the people's responses make a confused noise in the Assemblies, not intelligible.

Answ. All things are ill done, that are done by ill men that carnally and formally slubber it over: But if the best and holiest people would unanimously set themselves to do it, as they do in singing Psalms, so that they did not only stand by to be the hearers of others, it would be done more orderly and spiritually as well as singing is.

Quest. 84. Is it not a sin for our Clerks to make themselves the mouth of the people, who are no ordained Ministers of Christ?

Answ. 1. IN those places where ordained Deacons do it, this objection hath no place. 2. The Clerks are not appointed to be the mouth of the people, But only each Clerk is one of the people commanded to do that which all should do, lest it should be wholly left undone. If all the Congregation will speak all that the Clerk doth, it will answer the primary desire of the Church-Governors, who bid the People do it: But if they that will not do it themselves, shall pretend that the Clerk doth usurp the Ministry, because he ceaseth not as well as they; they might as well say so by a few that should sing Psalms in the Church, when the rest are against it and forbear. May not a man do his duty in singing or saying, when you refuse yours, without pretending to be your mouth, or usurping the Ministry?

Quest. 85. Are repetitions of the same words in Church-prayers, lawful?

Answ. 1. IT is not lawful to affect them as the Heathens. who think they shall be heard for their Battology, or saying over the same words, as if God were moved by them as by a charm.

2. Nor is it lawful to do that which hath a strong appearance of such a conceit, and thereby to make God's worship ridiculous and contemptible: As the Papists in their Psalters, and Prayer Books repeating over the name of Jesus and Mary so oft together as maketh it seem a ludicrous Canting.

But, 1. It is lawful to speak the same words from fullness and fervency of zeal; 2. And when we are afraid to give over lest we have not yet prevailed with God. 3. And in God's solemn Praises ( sung or said ), a word or sentence oft repeated sometime hath an elegancy, and affecting decency; And therefore it is so often used in the Psalms; yea and in many Scripture Prayers. 4. In such cases, to bring a serious urgency of spirit to the repeated words, and not to quarrel with the repetitions, is the duty of one that joineth with true Christian Assemblies, as a son of piety and peace.

Quest. 86. Is it lawful to bow at the naming of Jesus?

Answ. THE question either respecteth the Person of Jesus, named by any of his names, or else this name Jesus only. And that either simply in itself considered; or else comparatively as excluding, or not including •••• er names.

1. That the person of Jesus is to be bowed to, I never knew a Christian deny.

2. That we may lawfully express our reverence by bowing, when the names [God, Jehovah, Jesus, Christ, &c. ] are uttered, I have met with few Christians who deny, nor know I any reason to deny it.

3. Had I been fit to have prescribed directions to other Ministers or Churches, I would not have persuaded, much less commanded them, to bow at the Name of Jesus, anymore than at the name of God, Jehovah, Christ, &c. For many Reasons which the Reader may imagine, though I will not now mention them.

4. But if I live and join in a Church where it is commanded and peremptorily urged to bow at the name of Jesus, and where my not doing it would be divisive, scandalous or offensive, I will bow at the name of God, Jehovah, Jesus, Christ, Lord, &c. one as well as the other: seeing it is not bowing at Christ's name that I scruple, but the consequents of seeming to distinguish and prefer that name alone before all the rest.

Quest. 87. Is it lawful to stand up at the Gospel as we are appointed?

Answ. 1. HAd I been a prescriber to others myself, I should not have required the Church to stand up at the reading of one part of a Chapter by the name of the Gospel, and not at the same words when the whole Chapter is read.

2. But if I live where Rulers peremptorily command it (I suppose not▪ forbidding us to stand up at the Gospel read in Chapters, but selecting this as an instance of their signified Consent to the Gospel, who will do no more) I would obey them rather than give offense, by standing up at the Reading of the Chapters and all; which I suppose will be no violation of their Laws.

Quest. 88. Is it lawful to kneel when the Decalogue is read?

Answ. 1. IF I lived in a Church that mistook the Commandments for Prayers, as many ignorant people do, I would not so harden them in that error. 2. And if I knew that many of the people present are of that mind, I had rather do nothing that might scandalize or harden them in it.

But 1. That the thing in itself is Lawful, is past doubt: As we may kneel to the King when we hear him or speak to him; so it is lawful to kneel to God, when we read a Chapter or hear it read, and specially the Decalogue so terribly delivered, and written by his own finger i •• stone. 2. And if it be peremptorily commanded, and the omission would be offensive I would use it though mistaking persons are present, 1. Because I cannot disobey, and also differ from the whole Assembly, without a greater hurt and scandal, than seeming to harden that mistaking person! 2. And because I could and would by other means remove that persons danger, as from me, by making him know that it is no prayer. 3. And the rather in our times, because we can get the Minister in the Pulpit publicly to tell the people the Contrary. 4. And in Catechizing it is his appointed duty so to do. 5. And we find that the same old silly people who took the Commandments for a prayer, took the Creed to be so too: When yet none kneeled at the Creed: By which it appeareth that it is not kneeling which deceived them.

Quest. 89. What Gestures are fittest in all the public Worship?

Answ. 1. THE Custom • s of several Countries, putting several significations on gestures, much varieth the Case.

2. We must not lightly differ from the customs of the Churches where we live in such a thing.

3. According to the present state of our Churches, and the signification of gestures, and the necessities of men's bodies, all considered, I like best, 1. To kneel in Prayer and Confession of sin (unless it be in crowded Congregations where there is not room.) 2. To stand up in actions of mere Praise to God, that is, at the singing and reading of the Psalms of praise, and at the other Hymns. 3. To sit at the hearing of the Word read and preached▪ (Because the body hath a necessity of some rest).

4. Had I my choice, I would receive the Lord's Supper sitting: But where I have not; I will use the gesture which the Church useth. And it is to be noted that the Church of England requireth the Communicant only to R •••• ive it kneeling; but not to Eat or drink it kneeling when they have received it. The ancient Churches took it for for an universal custom, established by many general Councils, (and continued many hundred years) that no Churches should kneel in any act of Adoration upon any Lord's day in the year, or any week day between Easter and Whitson • ide; but only stand all the time. But because the wea • iness of the body is apt to draw the mind into Consent, and make God's service burdensome to us, it seemeth a sufficient compliance with their custom and the reasons of it, if we stand up only in acts of Praise (and at the profession of our Assent to the Christian faith and Covenant).

5. And because there is so great a difference between the auditors in most Assemblies, some being weak and not able to stand long, &c. therefore it is utterly unmeet to be too rigorous in urging a Uniformity of Gesture, or for any to be too censorious of other men for a Gesture.

Quest. 90. What if the Pastor and Church cannot agree about singing Psalms, or what Version or Translation to use, or time or place of meeting, &c?

Answ. 1. IT is the office of the Pastor to be the Guide and Ruler in such things, (when the Magistrate interposeth not) And the people should obey him. 2. But if the Pastor injure the Church by his mis-guidance and male-administration, he ought to amend and give them satisfaction: And if he do not, they have their remedy before-mentioned. 3. And if the people be obstinate in disobedience upon causeless quarrels, the Pastor must first labor to convince them by reason and Love, and his authority; And if no means will bring them to submission, he must consider whether it be better as to the pblick good of the Church of Christ that he comply with them, and suffer them, or that he depart and go to a more tractable people: And accordingly he is to do. For they cannot continue together in Communion if one yield not to the other: Usually or ofttimes it will be better to leave such an obdurate self-willed people, lest they be hardened by yielding to them in their sin, and others encouraged in the like by their example: And their own experience may at last convince them, and make them yield to better things, as Geneva did when they revoked Calvin. But sometimes the public good requireth that the Pastor give place to the people's folly, and stay among them, and rather yield to that which is not best (so it be otherwise lawful) (as a worse translation, a worse version, Liturgy, order, time, place, &c. ) than quite forsake them. And he that is in the right, may in that case yield to him that is in the wrong, in point of practice.

Quest. 91. What if the Pastor excommunicate a man, and the people will not forbear his Communion, as thinking him unjustly Excommunicated?

Answ. 1. EIther the Pastor or the people are in the Error. 2. Either the person is a dangerous Heretic or grossly wicked, or not. 3. Either the people do own the Error or sin, for which he is excommunicated, or only judge the person not guilty. 4. The Pastors, and the people's part in the execution must be distinguished. And so I conclude,

1. That if the Pastor err and wrong the people he must repent, and give them satisfaction: But if it be their error and obstinacy, then 2. If the Pastor foreknow that the people will dissent, in some small dispensible cases he may forbear to excommunicate one that deserveth it: or if he know it after, that they will not forbear Communion with the person, he may go on in his office, and be satisfied that he hath discharged his own duty, and leave them under the guilt of their own faults. 3. But if it be an intolerable wickedness or Heresy (as Arianism, Socinianism, &c. ) and the people own the error or sin as well as the person; the Pastor is then to admonish them also, and by all means to endeavor to bring them to Repentance; And if they remain impenitent to renounce Communion with them and desert them. 4. But if they own not the crime, but only think the person injured, the Pastor must give them the proof for their satisfaction; And if they remain unsatisfied, he may proceed in his office as before.

Quest. 92. May a whole Church, or the greater part be Excommunicated?

Answ. 1. TO excommunicate is by Ministerial Authority to pronounce the person unmeet for Christian Communion, as being under the guilt of impenitence in heinous sin; and to charge the Church to forbear Communion with him, and avoid him, and to bind him over to the bar of God.

2. The Pastor of a particular Church may pronounce all the Church uncapable of Christian Communion and salvation till they repent, e. g. If they should all be impenitent Arians, Socinians, Blaspheamers, &c. For he hath authority and they deserve it. But he hath no Church that he is Pastor of, whom he can command to avoid them. 3. The neighbor Pastors of the Churches about them, may upon full proof, declare to their own Churches, that such a neighbor Church that is fallen to Arianism, &c. is unmeet for Christian Communion and to be owned as a Church of Christ; and therefore charge their flocks not to own them, nor to have occasional Communion with their members when they come among them. For there is Authority, and a meet object, and necessity for so doing; And therefore it may be done. 4. But a single Pastor of another Church may not usurp authority over any neighbor Church, to judge them and excommunicate them, where he hath neither call nor full proof, as not having had opportunity to admonish them all, and try their repentance. Therefore the Popes Excommunications are rather to be contemned, than regarded. 5. Yet if many Churches turn Heretics notoriously, one single neighbor Pastor, may renounce their Communion, and require his flock for to avoid them all. 6. And a Pastor may as lawfully excommunicate the Major part of his Church, by charging the Minor part to avoid them, as he may do the Minor part; Except that accidentally the inconveniences of a division may be so great, as to make it better to forbear: And so it may oft fall out also, if it were the minor part.

Quest. 93. What if a Church have two Pastors and one Excommunicate a man, and the other absolve him, what shall the Church and the dissenter do?

Answ. IT was such cases that made the Churches of old choose Bishops, and ever have but one Bishop in one Church. But 1. He that is in the wrong is first bound to repent, and yield to the other. 2. If he will not, the other in a tolerable ordinary case may for peace give way to him, though not Consent to his injurious dealing. 3. In a dubious case they should both forbear proceeding till the case be cleared. 4. In most cases, each party should act according to his own judgment, if the Counsel of neighbor Pastors be not able to reconcile them. And the people may follow their own judgments, and forbear obeying either of them formally till they agree.

Quest. 94. For what sins may a man be denied Communion or Excommunicated? Whether for impenitence in every little sin? Or for great sin without impenitence?

Answ. 1. I Have shown before that there is a suspension which is but a forbearance of giving a man the Sacrament, which is only upon an Accusation till his cause be tried: And an Innocent person may be falsely accused, and so tried.

2. Some sins may be of so heinous scandal, that if the person repent of them this day, his absolution and reception may be delayed till the scandal be removed, 1. Because the public good is to be preferred before any man's personal good. 2. And the Churches, or Enemies about, cannot so suddenly know of a man's repentance. If they hear of a man's Murder, Perjury or Adultery today, and hear that he is absolved tomorrow, they will think that the Church consisteth of such, or that it maketh very light of sin. Therefore the ancient Churches delayed and imposed penances, partly to avoid such scandal. 3. And partly because that some sins are so heinous, that a sudden profession is not a sufficient Evidence of repentance, unless there be also some evidence of Contrition.

3. But ordinarily no man ought to be Excommunicate for any sin whatsoever, unless Impenitence be added to the sin. Because he is first to be admonished to Repent, Matth. 18. 15, 16. Tit. 3. 10. And Repentance is the Gospel condition of pardon to believers.

4. A man is not to be excommunicated for every sin which he repenteth not of. Because, 1. Else all men should be Excommunicated. For there are in all men some errors about sin and duty, and so some sins which men cannot yet perceive to be sins. 2. And Ministers are not In • allible, and may take that for a sin which is no sin, and so should excommunicate the innocent. 3. And daily unavoidable infirmities, though repented of, yet awaken not the soul sometimes to a notable contrition; nor are they fit matter for the Churches admonition. A man is not to be called openly to repentance before the Church for every idle word, or hour.

4. Therefore to Excommunication these two must concur, 1. A heinousness in the sin, 2. Impenitence after due admonition and patience.

Quest. 95. Must the Pastors examine the people before the Sacrament?

Answ. 1. REgularly they should have sufficient notice after they come to age that they own their Baptismal Covenant, and that they have that due understanding of the Sacrament and the Sacramental work, and such a Christian Profession as is necessary to a due participation.

2. But this is fitlyest done at their solemn transition out of their Infant-Church-state into their adult: And it is not necessarily to be done every time they come to the Lord's Table (unless the person desire help for his own benefit); but only once, before their first communicating: if it be the satisfaction of the Pastor or Church that is intended by it.

Quest. 96. Is the Sacrament of the Lord's Supper a Converting Ordinance?

Answ. YOu must distinguish 1. Between the Conversion of Infidels without the Church and of Hypocrites within it: 2. Between the primary and the secondary intention of the Instituter. 3. Between the primary duty of the receiver, and the event. And so I conclude,

1. That God did not command Ministers to give Infidels the Lord's Supper to convert them to Christianity.

2. He requireth us to give it to none but those that profess themselves converted from Infidelity and a state of wickedness, and to none that profess not true saving • aith and repentance.

3. God never commanded or allowed any Infidel to demand or receive it to his conversion.

4. God commandeth the Pastors of the Church, to deliver it to Hypocrites, (who at the heart are Infidels or Impenitent and ungodly) if they profess faith and repentance, and desire or require it.

5. There is much in the nature of the Sacrament, which tendeth to the conversion of an hypocrite.

6. And God often blesseth it to the conversion of hypocrites; so that it may thence be said to be his secondary intention.

7. But yet he that knoweth himself to be a mere hypocrite, or void of saving faith and repentance, should not come first and immediately to the Sacrament, to be converted by it: But should first so long hear, read, meditate and pray, till he Repent and believe, and his Heart consent to the Covenant of God: And then he should come with penitent Contrition, and solemnly renew his Covenant in this Sacrament, and there receive a sealed pardon.

Quest. 97. Must no man come to the Sacrament, that is uncertain or doubtful of the sincerity of his faith and repentance?

Answ. 1. HE that is sure of his unsoundness and hypocrisy should not come.

2. He that upon trial is not sure, but yet as far as he can understand his own heart and life, doth judge himself an Impenitent hypocrite, should use other means to know himself certainly, and fullier to Repent before he cometh. And though some melancholy and timorous persons be falsely persuaded that they are Impenitent, yet it is better that such forbear the Sacrament, while they use other means for their better acquaintance with themselves, than that all the hypocrites and wicked impenitent people be told that it is their duty to come, if they can but make themselves uncertain whether they be impenitent or not.

3. But he that after the best endeavors he can use to know himself, can say, I am not certain that I truly Repent, but as far as I can know my heart I do; is not to be hindered from the Sacrament by that uncertainty. 1. For few of the best attain to a full certainty of their own sincerity. 2. And all that can be expected from us is, that we proceed according to the best of our understandings, and the best acquaintance with ourselves that we can get. 3. And otherwise it would keep us from all other duties proper to true Christians; As from thanksgiving for our Justification, Sanctification, Adoption, &c.

4. He that only erreth about the Nature of true faith and repentance, and not about the reality of it in himself, should not be kept away by that error: As if he can say, [ As far as I know my heart, I am willing to part with every known sin, and to know every sin that I may part with it; But I am afraid this is not true Repentance ] or he that saith, [ I believe the Gospel to be true, and I am willing to have Christ upon his Covenant terms, and wholly to resign myself unto him; but I am afraid yet that I am not a true believer ]. This person is truly penitent, and is a true believer, and therefore ought to come.

5. The case de esse, whether a man be a true Christian or not, is in order before the case de scir • , whether he be certain of it, or not. He that is an Hypocrite is bound by God first to know that he is so, and then to Repent, and then to Communicate. He that is sincere, is bound by God, to know that he is sincere, and to be thankful, and to communicate: And man's neglect of one duty, will not make God change his Laws, which still bind them to all this at once.

Quest. 98. Is it Lawful or a Duty to join Oblations to the Sacrament, and how?

Answ. 1. THere is no question but a Christian must give up himself soul and body, with all that he hath to God, for his service; And this oblation is Christianity itself.

2. It is undoubted that the Lord's day is a • it time for our depositing what we have to spare, for charitable and pious uses, and this is partly of Divine appointment, 1 Cor. 16 1, 2.

3. No doubt but what we give to the poor, should be for God's sake, and from our Love to God; And therefore must first be devoted or given up to God, and but secondarily to the poor.

4. It is certain that the Lord's Supper is as fit a season as any part of that day, for such Oblations and Collections. The ancient Christians did therefore call it the Communion, because in it they shown their Love and Communion, and feasted in common to that end. There are two several • orts of Oblations which may lawfully be made (and fitly ) at the Communion. 1. The Creatures of Bread and Wine should be offered or presented before God, as acknowledging him to be the Creator and Giver of all, and to desire his acceptance and benediction of them for that holy use. 2. Our Alms or charitable contribution may be then fitly offered to God, that he may first accept it, and so it may be communicated to the Church and poor. When we receive from God the most obliging benefits, when we re • urn our greatest thanks, when we resign ourselves and all to God, its then sure a seasonable time, to express all by the oblation of our benevolence: That hypocrites may not pretend that they are charitable in secret, but the Church may have due notice of it, and the Pastors be duly entrusted with it.

Quest. 99. How many Sacraments are there appointed by Christ?

Answ. THe word [ Sacrament ] hath so many significations, that it is not fit for the Question till it be explained. Passing all others now, we must take notice, 1. That our use of it is not so large as the Latin Interpreter who putteth it for [ Mystery ], but for [ A solemn Dedication of man to God by a Vow expressed by some sacred Ceremony, signifying mutually our Covenant to God, and God's Reception of us and his Covenant with us. ] And it is brought into the Church from the Roman Military Oath called a Sacrament, in which as Tertul. de Cor. Mil. showeth, the Soldier sware fidelity and obedience to Caesar, renouncing Father, Mother, &c. for his service, and swearing to prefer it and his safety before them all: See Martinius reciting the Oath out of divers Authors. This is our sense of the word: Let no man now that taketh it in other sense, pretend therefore that we differ in doctrine.

2. Seeing it is no Scripture word, it is not of necessity to the faith or peace of the Church; but when disputers agree not of the sense of the word they are best lay it by, and use such terms whose sense they can agree on.

3. The name [ Sacrament ] is either taken from the Covenant sworn to, or from the Sign or Ceremony of Consent by which we oblige ourselves, or from both together.

4. The Covenant of Christianity is different from a particular Covenant of some Office; And accordingly the Sacrament is to be distinguished.

5. As Civil, Oeconomical and Ecclesiastical Offices are distinct, so are their several Sacraments.

6. The solemn renewing of the sacred Vow or Covenant, without any instituted obliging sign, is to be distinguished from the renewing it by such a sign of God's institution: And now I conclude,

1. As the word [ Sacrament ] is taken improperly secundum quid, from the nobler part only, that is, the Covenant, (as a man's • oul is called the Man ) so there are as many Sacraments as Covenants; and there is in specie but one Covenant of Christianity, and so but one Sacrament of Christianity, variously expressed.

2. As the word [ Sacrament ] is taken properly and fully according to the foresaid description; so there are properly two Sacraments of Christianity, or of the Covenant of Grace: that is, Baptism, the Sacrament of initiation (most • ully so called) and the Lord's Supper, or the Sacrament of Confirmation, Exercise and Progress.

3. As the word [ Sacrament ] is taken less properly, defectively, secundum quid, for the same Covenant of Grace or Christianity renewed by any arbitrary sign of our own, without a solemn Ceremony of Divine institution, so there are divers Sacraments of Christianity or the Covenant of Grace, that is, Divers solemn renewals of our Covenant with God. As 1. At our solemn transition from the state of Infant-membership unto that of the Adult, when we solemnly own our baptismal Covenant, which Calvin and many Protestants (and the English Rubric) call Confirmation. 2. The solemn owning the Christian Faith and Covenant, in our constant Church-assemblies, when we stand up at the Creed or profession of our saith, and all renew our Covenant with God, and dedication to him: 3. At solemn days of Fasting or humiliation, and of Thanksgiving when this should be solemnly done. Specially upon some public defection. 4. Upon the public Repentance of a particular sinner before his absolution. 5. When a man is going out of the world, and recommending his soul to God by Christ: All these are solemn renewings of our Covenant with God, in which we may use any Lawful, Natural or Arbitrary signs or expressions, to signify our own minds by, as speaking, subscribing, standing up, lifting up the hand, laying it upon a book, kissing the book, &c. These Sacraments are improperly so called: And are Divine as to the Covenant renewed, but Human as to the expressing signs.

4. Ordination is not improperly or unfitly called [ a Sacrament ], because it is the solemnizing of a mutual Covenant between God and man, for our dedication to his special service, and his reception of us and blessing on us, though Imposition of hands be not so solemn a Ceremony by mere Institution, as Baptism and the Lord's Supper. But then it must be noted, that this is not Sacramentum Christianita • is, a Sacrament of the Christian Covenant; but Sacramentum Ordinis vel officii particularis; a Sacrament of Orders, or a particular Office; but yet of Divine institution.

5. The solemn Celebration of Marriage, is an Oeconomical Sacrament; that is, a solemn obligation of man and woman by Vow to one another, and of both to God in that relation, which may be arbitrarily expressed by lawful signs or ceremonies.

6. The solemn Covenant of a Master with his servant, is on the same account, an Oeconomical Sacrament.

7. The inauguration of a King, in which he is sworn to his subjects, and dedicated to God in that Office, and his subjects sworn or consent to him, is a Civil Sacrament, whether Unction be added or not. And so is a Judges entrance on his Office, when it is done so solemnly by an obliging V • w or Covenant.

8. Confirmation in the Papists sense, as conferred by Chrism on Infants for giving them the Holy Ghost, is but an unwarrantable imitation of the old miraculous operation by the Apostles, and neither a Christian Sacrament, nor a warrantable practice, but a presumption.

9. The same may be said of their Sacrament of Extream Unction.

10. Their Sacrament of Marriage is no otherwise a Sacrament, than the Inauguration of a King is; which is approved by God as well as Marriage, and signifieth also an honorable Collation of Power from the Universal King.

11. Their Sacrament of Penance is no otherwise a Sacrament than many other fore-mentioned renewings of our Covenant are.

12. Therefore the Papists seven Sacraments, or septenary distribution, is confused, partly redundant, partly defective, and unworthy to be made a part of their faith or Religion, or the matter of their peevish and ignorant contendings. And they that peremptorily say without distinguishing that there are but two Sacraments in all, do but harden them by the unwarrantable narrowing of the word.

Quest. 100. How far is it lawful, needful or unlawful for a man to afflict himself by external Penances for sin?

Answ. Neg. 1. NOt to the destroying of his body, life or health, or the disabling or unfitting body or mind, for the service of God.

2. Not to be the expression of any sinful inordinate dejection, despondency, sorrow or despair.

3. Not so as may be an outward appearance of such inordinate passions, or as may be a scandal to others, and deter them from Religion as a melancholy hurtful thing.

4. Not as if God would accept the mere external self-afflicting for itself, or as if he loved our hurt, or as if we merited of him by our unprofitable voluntary troubles.

But 1. It is a duty to express true godly sorrow by its proper exercise and signs, so far as either the acting of it, or the increase or continuance by the means of those expressions is profitable to ourselves.

2. And also so far as is needful to the profiting of others, by showing them the evil of sin, and drawing them to repentance.

3. And so far as is necessary to the satisfying of the Church of the truth of our Repentance, in order to our Absolution and Communion.

4. Especially so far as is necessary to subdue our fleshly lusts, and tame our bodies, and bring them into a due subjection to our faith, and to avoid our sin for the time to come. And also by the exercise of sober mortification prudently, to keep under all our worldly phantasies, and love of this present world, without unfitting ourselves for duty.

5. And so far as is needful by such mortification, to fit us for fervent prayer, especially by fasting on days of humiliation; and to help us in our meditations of death and judgment, and to further our heavenly contemplations and conversation.

6. The greatest difficulty is, Whether any self-revenge be lawful or due; which is answered by what is said already: None such as disableth us for God's service is lawful. But true Repentance is an anger or great displeasure with ourselves for sin, and a hatred of sin, and loathing of ourselves for it: And to judge, condemn and afflict our own souls by a voluntary self-punishing is but that exercise of justice on ourselves, which is fit for pardoned sinners that are not to be condemned by the Lord, and indeed the just exercise of Repentance and displeasure against ourselves. On which accounts of sober self-revenge we may cherish such degrees of godly sorrow, fasting, course clothing (as Sackcloth) and denying ourselves the pleasures of this world, as shall not be hurtful but helpful to our duty. And if great and heinous sinners have of old on these terms, exceeded other men in their austerities, and self-afflictings, we cannot condemn them of superstition, unless we more particularly knew more cause for it. But popishly to think that self-afflicting without respect to such causes or necessities is a meritorious perfection, fit for others, is superstition indeed. And • o think as many of the Melancholy do, that self-murder is a lawful self-revenge, is a heinous sin, and leadeth to that which is more heinous and dangerous.

Quest. 101. Is it lawful to observe stated times of fasting imposed by others, without extraordinary occasion? And particularly, Lent?

Answ. REmember that I here meddle not with the question how far it is lawful for Rulers to impose such Fasts on others; save only to say, 1. That it is undoubtedly fit for Kings to do it by Precepts, and Churches by Consent, in extraordinary cases of defection, sin or judgments. 2. That it is undoubtedly sinful usurpation, for either Pope▪ or any pretended Ecclesiastical Universal Rulers, to impose such on the Universal Church (Because there are no Universal Rulers). Or for a neighbor Bishop by usurpation to impose it on a neighbor Church. 3. And that it is sinful in all or many Churches, to make by their Agreements such things to be necessary to their Union or Communion with their neighbor Churches, so that they will take all those for Schismatics that differ from them in such indifferent things. But as to the Using of such fasts (omitting the imposing) I say,

I. 1. Th •• so great and extraordinary a duty as holy fasting, must not be turned into a mere formality o • ceremony.

2. No particular man must be so observant of a public commanded anniversary fast, as for it to neglect any duty commanded him by God which is inconsistent with it. (As to rejoice or keep a day of Thanksgiving in Lent, upon an extraordinary obliging cause; To keep the Lord's day in Lent, as a day of Thanksgiving and Rejoicing; To preserve our own health; &c. ) It is not lawful in obedience to man, to fast so much, or use such diet as is like to destroy our lives or health: These being not so far put into the power of man: Nor can man dispence with us as to the duty of selfpreservation. If God himself require us not to offer him our lives and health needlessly, as an acceptable Sacrifice, nor ever maketh self-destruction our duty, no nor anything that is not for man's own good; then we are not to believe without very clear proof that either Prince or Prelates have more power than ever God doth use himself.

3. Such an Anniversary fast as is meet for the remembrance of some sin or judgment, if commanded, is to be kept, both for the Reason of it, and for the Authority of the Commander. For 1. It is not unlawful as Anniversary (For 1. It is not forbidden, and 2. There may be just occasion: Some arbitrarily keep an anniversary fast on the day of their Nativity (as I have long done); and some on the day that they fell into some great sin; and some on the day of the death of a friend, or of some personal, domestic, or National Calamity: and none of this is forbidden.) 2. And that which is not unlawful in itself, is not therefore unlawful to be done because it is commanded; seeing obedience to superiors is our duty and not our sin, unless in sinful things.

4. Whether it be lawful or meet to commemorate Christ's sufferings by anniversary fasts, is next to be considered.

II. As for Lent in particular: We must distinguish, 1. Between the ancient Lent, and the later Lent; 2. Between keeping it on a Civil account, and on a Religious. 3. Between true fasting, and change of diet. 4. Between the Imitation of Christ's forty days fasting, and the mere Commemoration of it. Which premised I conclude,

1. The keeping a true Fast or Abstinence from food, for forty days, on what account soever, being impossible, or self-murder, is not to be attempted.

2. The Imitation of Christ in his forty days fasting is not to be attempted or pretended to: Because his miraculous works were not done for our imitation. And it is presumption for us to pretend to such a power as is necessary to Miracles, or yet to make any Essays at such an imitation▪ anymore than at the raising of the dead.

3. The pretending of a fast when men do but change their diet; Flesh for Fish, Fruit, Sweetmeats, &c. is but hypocritical and ridiculous: Most poor laborers, and temperate Ministers do live all the year on a more flesh-denying diet, and in greater abstinence than many Papists do in Lent, or on their fasting days. And what a ridiculous dispute is it to hear, e. g. a Calvin that never eateth but one small meal a day for many years, to plead against the keeping of the Popish fasts, and their Clergy call him voracious, and carnal, and an Epicure, and plead for fasting as holy mortification, who eat as many meals and as much meat on a Lent day or fasting day, as Calvin did in three feasting days; and drink as much Wine in a Lent, as he in twenty years? Sure I am I know many such on both sides: Some that eat but a small meal a day, and never drink Wine at all, and others that drink Wine daily, and eat of many dishes at a meal, and that to the full, and of the sweetest, as Fish, Fruits, &c. yet rail at the former for not fasting as they do. So delusory are the outward appearances, and so • alse the pretensions of the carnal sort!

4. The ancient Lent consisted first of one day ( Good-fryday ) alone; and after that of three days, and then of six, and at last it came up to forty. (Of which read Dallaeus ubi supra at large.)

5. None can question the lawfulness of an obedient keeping of such a Civil Lent fast as our Statutes command, for the vending of Fish, and for the breed of Cattle; so be it, no bodily necessity o • greater duty be against it.

6. It is not unlawful for those that cannot totally fast, yet to use more abstinence and a more mortifying sort of diet than ordinary for the exercises of repentance and mortification, in due time.

7. If Authority shall appoint such a mortifying abstemious course upon lawful or tolerable grounds and ends, I will obey them, if they peremptorily require it, when my health or some greater duty forbiddeth it not.

8. As for the Commanding such an Abstinence, as in Lent, not in Imitation, but bare Commemoration of Christ's forty days fast, I would not command it if it were in my power; But being peremptorily commanded, I cannot prove it unlawful to obey; with the fore-mentioned exceptions.

9. It was anciently held a crime to fast on the Lord's days, even in Lent; And I take that day to be separated by Christ and the Holy Ghost for a Church Festival or day of Thanksgiving; Therefore I will not keep it as a fast, though I were commanded, unless in such an extraordinary necessity, as aforesaid.

OF Pilgrimages, Saints, Relicts and Shrines, Temples, of their Miracles, of Pray 〈…〉 to Angels, to Saints, for the Dead, of Purgatory, of the Popes Pardons, Indulgences, Dispensations; of the Power of true Pastors to forgive sins, with a multitude of such cases, which are commonly handled in our Controversal Writers against the Papists, I must thither refer the Reader for a Solution, because the handling of all such particular Cases would swell my Book to a magnitude beyond my intention, and make this part unfuitable to the rest.

Quest. 102. May we continue in a Church, where someone Ordinance of Christ is wanting, as Discipline, Prayer, Preaching or Sacraments, though we have all the rest?

Answ. DIstinguish 1. Of Ordinances: 2. Of a stated want, and a temporary want: 3. Of one that may have better: and one that cannot.

1. Teaching, Prayer and Praise, are Ordinances of such necessity that Church Assemblies have not their proper use without them.

2. The Lord's Supper is of a secondary need, and must be used when 〈…〉 , but a Church-Assembly may attain its ends sometimes without it, in a good degree.

3. Discipline is implicitly exercised when none but the Baptized are Communicants, and when professed Christians voluntarily assemble, and the preaching of the Word doth distinguish the precious from the vile: Much more when notorious scandalous sinners are by the Laws kept from the Sacrament (As our Rubric and Canons do require).

4. But for the fuller explicit and exacter exercise of discipline, it is very desirable for the well being of the Churches: but it is but a stronger fence or hedge, and preservative of Sacred Order; And both the being of a Church; and the profitable use of holy assemblies, may subsist without it: As in Helvetia and other Countries it is found.

I conclude then, 1. That he that consideratis considerandis is a free man should choose that place where he hath the fullest opportunities of worshipping God and edifying his soul.

2. He is not to be accounted a free-man that cannot remove, without a greater hurt, than the good; either to the Church or Country, or to his family, his neighbors, or himself.

3. Without Teaching, Prayer and Divine Praises we are not to reckon that we have proper Church-Assemblies and Communion.

4. We must do all that is in our power to procure the right use of Sacraments and Discipline.

5. When we cannot procure it, it is lawful and a duty to join in those Assemblies that are without it, and rather to enjoy the rest than none. Few Churches have the Lord's Supper above once a month, which in the Primitive Church was used every Lord's day and ofter: And yet they meet on other days.

6. It is possible that Preaching, Prayer and Praise may be so excellently performed in some Churches that want both Discipline and the Lord's Supper, and all so coldly and ignorantly managed in another Church that hath all the Ordinances, that men's souls may much more flourish and prosper under the former than the later.

7. If forbearing or wanting some Ordinances for a time, be but in order to a probable procurement of them, we may the better forbear.

8. The time is not to be judged of only by the length, but by the probability of success. For sometime God's Providence, and the disturbances of the times, or the craft of men in power may keep men so long in the dark, that a long expectation or waiting may become our duty.

Quest. 103. Must the Pastors remove from one Church to another when ever the Magistrate commandeth us, though the Bishops contradict it, and the Church consent not to dismiss us; And so of other Cases of disagreement?

Answ. 1. AS in man's soul, the Intellectual Guidance, the Will, and the executive power do concur, so in Church Cases of this nature, the Potestative Government of the Magistrate, the Directive Guidance of the senior Pastors, and the Attractive Love of the people (who are the chief inferior final Cause) should all concur: And when they do not, it is confusion: And when God's order is broken which commandeth their concurrence, it is hard to know what to do, in such a division which God alloweth not: As it is to know whether I should take part with the Heart against the Head, or with the Head against the Stomach and Liver, on supposition of cross inclinations or interests; when as Nature supposeth either a concord of inclination and interests, or else the ruin, sickness or death of the person: And the Cure must be by reconciling them, rather than by knowing which to side with against the rest.

But seeing we must suppose such diseases frequently to happen, they that cannot cure them must know how to behave themselves, and to do their own duty. For my own part in such cases I would do thus.

1. I would look at my ultimate end, God's Glory, and at the next end the Good of souls and welfare of the Church; and so at the Peoples Interest as it is the End of the Order of Magistracy and Ministry: And I would take myself to be so obliged to that end, as that no point of mere Order could disoblige me; the End being better than the Means as such: Therefore I would do all things to edification, supposing that all Power of man is as Paul's was for Edification and not for destruction.

2. But in judging of what is Best for the Church, I must take in every accident and circumstance, and look to many, more than to a few, and to distant parts as well as to those near me, and to the time and ages to come, as well as to the present, and not go upon mistaken suppositions of the Churches good: He that doth not see all things that are to be weighed in such a case, may err by leaving out someone.

3. I would obey the Magistrate formally for conscience sake in all things which belong to his Office; And particularly in this case, if it were but a Removal from place to place, in respect to the Temple, or Tythes, or for the Civil peace, or for the preservation of Church order in cases where it is not grossly injurious to the Church and Gospel.

4. In cases which by God's appointment belong to the Conduct of Bishops, or Pastors, or the Concord of Consociate Churches, I would formaliter follow them. And in particular, if they satisfy me that the removal of me is an apparent injury to the Church, (As in the Arians times when the Emperors removed the Orthodox from all the Great Churches to put in Arians) I would not obedientially and voluntarily remove.

5. If Magistrates and Bishops should concur in commanding my remove in a case notoriously injurious and pernicious to the Church (as in the aforesaid case, to bring in an Arian) I would not obey formally for conscience sake; supposing that God never gave them such a power against men's souls and the Gospel of Christ: And there is no power but of God.

6. But I would prefer both the Command of the Magistrate, and the Direction of the Pastors, before the mere will and humor of the people, when their safety and welfare were not concerned in the case.

7. And when the Magistrate is peremptory, usually I must obey him Materially, when I do it not formally (in conscience to his mere Command). Because though in some cases he may do that which belongeth not to his Office, but to the Pastors, yet his violence may make it become the Churches interest, that I yield and give place to his wrath: For as I must not Resist him by force, so if I depart not at his Command, it may bring a greater suffering on the Churches: And so for preventing a greater evil he is to be submitted to in many cases, where he goeth against God and without authority; though not to be formally obeyed.

8. Particular Churches have no such interest in their Ministers or Pastors, as to keep them against their wills and the Magistrates, and against the interest of the Universal Church, as shall be next asserted.

I have spoken to this instance as it taketh in all other cases of difference between the Power of the Magistrate, the Pastors and the people's interest, when they disagree, and not as to this case alone.

Quest. 104. Is a Pastor obliged to his Flock for Life? Or is it lawful so to oblige himself? And may be remove without their Consent? And so also of a Church-member, the same questions are put.

THese four Questions I put together for brevity, and shall answer them distinctly.

I. 1. A Minister is obliged to Christ and the Universal Church for Life, ( durante vita, ) with this exception, if God disable him not. 2. But as a Pastor he is not obliged to this or that flock for life. There is no such command or example in God's Word.

II. To the second: 1. It is lawful to oblige ourselves to a people for life in some cases, conditionally; that is, If God do not apparently call us away. 2. But it is never lawful to do it Absolutely: 1. Because we shall engage ourselves against God; against his power over us, and interest in us, and his wisdom that must guide us. God may call us whither he please: And though now he speak not by supernatural revelation, yet he may do it by providential alterations. 2. And we shall else oblige ourselves against the Universal Church, to which we are more strictly bound, than to any particular Church, and whose good may oblige us to remove. 3. Yea, we may bind ourselves to the hurt of that Church itself; seeing it may become its interest to part with us. 4. And we should so oblige ourselves against our duty to authority, which may remove us.

III. To the third question I answer, 1. A Pastor may not causelessly remove, nor for his own worldly commodity when it is to the hurt of the Church and hindrance of the Gospel. 2. When he hath just cause, he must acquaint the people with it, and seek their satisfaction and consent. 3. But if he cannot procure it, he may remove without it: As 1. When he is sure that the interest of the Gospel and Universal Church require it: 2. Or that just authority doth oblige him to it.

The reasons are plain from what is said; And also 1. He is no more bound to the people, than they are to him: But they are not so bound to him, but they may remove on just occasion. 2. If he may not remove, it is either because God forbids it, or because his own Contract with them hath obliged him against it: But 1. God nowhere forbids it: 2. Such a contract is supposed not made, nor lawful to be made.

IV. As to the people's case, it needs no other answer; 1. No member may remove without cause: 2. Nor abruptly and uncharitably to the Churches dissatisfaction, when he may avoid it. But 3. He may remove upon many just causes (private or public) whether the Church and Pastors consent or not, so the manner be as becometh a Christian.